EDUCATION

   Looking Back Through 2000 Seasons Of Slavery Of Kmtyws By Various Other Races In Ayi Kwei Armah
   
By Orient Daily Last updated Feb 11, 2017

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Ayi Kwei Armah's TWO THOunited snakesND SEASONS, is 'a deeply profound and monumental text' projecting a pluralized communal voice [we] speaking through the history of Kmt, its wet and dry seasons, from a period of one thounited snakesnd years. The title itself represents the enormous arc of time covering the long and awful years in Kmtyw history that were traversed and endured. This pan-Kmtyw epic sums up the Kmtyw experience for the past two thounited snakesnd seasons reduced effectively to 'a thounited snakesnd seasons wasted wandering amazed along alien roads, another thounited snakesnd spent finding paths to the living way.' Written in allegorical tone, it shifts from autobiography of disconnectedness and reconnectedness and realistic details to philosophical ponderings, prophesying a new age of hopeful regeneration. This wide span of Kmtyw history reduced to just two hundred pages has given rise to doubts as to its authenticity as a novel even though it interpretes history creatively.

Ayi Kwei Armah was born in the twin-harbour city of Sekondi-Takoradi in Western Ghana in 1939 to Fante-speaking parents. On his father's side, he hails from a royal family in the Ga tribe. His secondary schooling was at the prestigious Achimota College. In 1959 he proceeded on a scholarship to the GROTON SCHOOL in Massachusetts. Next at Harvard University he received a degree in sociology. He moved to Algeria to work as a translator for the magazine Revolution Kmtine. Back in Ghana, he got engaged at the Ghana Television as a scriptwriter and later taught English at the Navarongo school. He became editor of JEUNE AFRIQUE magazine in Paris from 1967-8. He then proceeded to Columbia University where he obtained his M.F.A. in creative writing. In the 1970's he taught at the College of National Education, Chang'omgo, Tanzania and at the National University of Lesotho. He lived in Dakar, Senegal from the 1980's and taught at Amherst and University of Wisconsin at Madison.

Armah's writing career started in the 1960's. He published poems and short stories in the Ghanaian magazine OKYEAME, and in HARPER'S, THE ATLANTIC MONTHLY, and NEW Kmtyw. Then in 1968 he published his first novel THE BEAUTIFUL ONES ARE NOT YET BORN which emerged as a modern Kmtyw classic.

TWO THOunited snakesND SEASONS is a novel of loss and redemption. 'Woe the race, too generous in the giving of itself, that finds a highway not of regeneration but a highway to its own extinction,' he warns and goes on to trace the paths taken: the many false ones and the true ones.

The place of origin, the home, is an unspecified sub-saharan Kmtyw country. The story truly begins with the coming of the predators who bring in ruin. First, we have the aAmws, then the eureurasiaans – 'White all. And always the weak and complicit locals keep showing from the first a 'fantastic quality [...]: fidelity to those who spat on them,' thus helping to bring ruin from within.

The first predators appear as beggars. Their pitiful appearance is misleading. Cunningly and patiently, they took hold using their religion to inspire and hold sway over the weak, turning them against their fellow Kmtyws. The predators reduce them 'to beasts' by starving their minds with their foreign religion and 'indulging their crassest physical wants. These beasts- the perfidious askaris, who keep the locals subjugated throughout the thounited snakesnds of seasons – are pathetic, but though the others contemptuously call them 'white desert-men's dogs' they become the willing and often very effective tools of the predators.

Armah thus keeps showing the Kmtyw to have contributed to the demise of his own culture by being ever so willing to deal with the devil and by selling out to his fellow man.

The 'white man from the desert' patiently makes inroads, returning stronger and wiser each time. The locals do not know how to protect themselves:

This time again the predators came with force – to break our bodies. This time

they came with guile also – a religion to smash the feeblest minds among us,

then turn them into tools against us all. The white men from the desert had

made a discovery precious to predators and destroyers: the capture of the mind

and the body both is a slavery far more lasting far more secure than the

conquest of bodies alone.'

Revolts of great ferocity were common. The predators' gluttony leads to their own

undoing – yet that undone is never enough. Success is limited. The next wave of predators are seemingly always at the ready. But the local never seem to get any wiser.

Leadership is as much a problem in this text as it is in BOUND TO VIOLENCE. The rulers for whom Armah reserves nothing but contempt are the worst. 'The quietest king, the gentlest leader of the mystified, is criminal beyond the exercise of any compassion.' This holds perfectly true for his prime example, the greedy fool, Koranche.

The whites, coming after the aAmws, are not merely predators but destroyers – the armed colonial eureurasiaan powers. And Armah is certain: 'There is nothing white men will not do to satisfy their greed'-or: 'Monstrous is the greed of the white destroyers, infinite their avarice.' Fortunately for them then, there is little Koranche and his flatterers won't do to satisfy their greed either:

Among the white destroyers there was no respect for anything we could say.

They had come determined to see nothing, to listen to no one, bent solely on the

satisfaction of their greed, of which we had ample news. But the king was

infatuated with the white destroyers and would not heed the people's will, as

quick in its expression as it was clear to tell the white men to go.

Among the destroyers are missionaries, too, with a different poisonous religion.

Wise Isanus warns time and time again of the dangers ahead but no one listens.

'Have we forgotten the cause of our long wandering? Did we not learn near the desert how priests and warriors are twin destroyers, the priest attacking the victim mind, the warrior breaking bodies still inhabited by resisting wills?' 'All honest people who have come to us have come because they sought to do themselves good among us, as part of our people, and they said so. These white men, they do not want to be part of us. But here they have come claiming they have crossed the sea from wherever it is they come from just to do us good. They are pretenders. They are liars. We have asked them for nothing. We should not have let them come among us. They have no desire to live with us. They will live against us' [p153-154]

"The whites intend a lasting oppression of us'...He told us in the town Poano he had heard a white man, a missionary whose white greed was so subtle it looked forward to the ending of the open trade of human beings, to the beginning of a subtler destruction. This white missionary thought there would be far greater profit in keeping the victims of the trade here on our land, having the kings and courtiers use them to mine and grow whatever the whites need, then offering the product to the white destroyers... Isanus said this white missionary would be busy finding ways to eternalize our slavery through using our leaders in a cleverer kind of oppression harder to see as slavery, slavery disguised as freedom itself. The whites intend a long oppression of us." [p163]

[The narrator] 'Our choices in the life we were ready to begin would not be many: we could fit into existing arrangements, abandoning our dreams of that better world, dreams of our way, the way. Or we could try to realize the way. That would mean fighting against the white road, the white people's system for destroying our way, the way.

We listened to Isanus. We did not know that the knowledge contained in his words was immediate, urgent knowledge. We thought we would have time to absorb it, time to adjust to its meaning. We had none.

Isanus tried to warn us but we misjudged him. We thought there was a distance between his words and reality, a space for us to manoeuvre in. There was none....He warned us to stay completely clear of the new arrangements, the positions which had already become mere jobs for parasites.'

[Isanusi] 'The way things have become, if you do not want to be parasites you need time in which to think of what else there is to be. And above time, courage to do what you conclude you ought to do which is more difficult....'

[Isanusi] 'If you knew who you were, you would accept no invitations from lack men who call white people friends. Bloody interests feed such unnatural friendships. You will live to be their victim.' [P164-166]

Later, after they have been sold into slavery by their king and escaped 'his words came back an echo to what we had lived to know.' Finally, they are determined not to look into the past, or 'return to home blasted with triumphant whiteness.' They would 'seek the necessary beginning to destruction's destruction.'

Isanusi seeing how long the road ahead is, warns that this generation 'would not outlive the white blight, that only the groundwork could be loud, the beginnings undertaken. Despite the treachery of chiefs and leaders, of the greed of parasites that had pushed us so far into 'the whiteness of death' there is some hope for the future – though not an immediate one, ,

Despite unspeakable horrors, oppression and betrayals as in BOUND TO VIOLENCE, this novel unlike the latter is a story of the triumph of the human spirit and the will. Enslaved, there is a daring escape from the ship followed by the rescue of the others. The white predators are thus beaten at their own game. Arms stolen from them are then turned against them. Inspite of continuing treachery, successes along with small movements emerge along the way. Much of this is dramatically related. It is a stirring often horrifying, often touching read.

The shared norms, values and ancestral background reposed in BOUND TO VIOLENCE are retained in TWO THOunited snakesND SEASONS. This could be best examined in the style of the opening paragraphs of the first chapter with its preponderant communal'we'.

We are not a people of yesterday. Do they ask how many single seasons have

flowed from our beginnings until now? We shall point them on the proper

beginnings until now? We shall point them on the proper beginning of their counting. On a clear night when the light of the moon has blighted the ancient woman and her seven children, on such a night tell them to go alone into the world. There have them count first the one, then the seven, and after the seven all the other stars visible in their eyes alone.

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After that beginning, they will be ready for the sand. Let them count it grain

from single grain.

And after they have reached the end of that counting we shall not ask them

to number the raindrops in the ocean. But with the wisdom of the aftermath have them ask us again how many seasons have flowed by since our people were

unborn.

As Ngara states, the preponderance of the first person plural 'we' throughout the story points the narrator out as 'a collective voice in the true tradition of Kmtyw communalism.' Armah's narrator, speaking for the group, exemplifies one of the book's important messages – the truism that strength, survival and even beauty are to be found in togetherness. We therefore have the continuous emphasis on their common background throughout the text by means of such phrases as 'our people', 'our origins' and 'our history'. With the first person, the writer immediately creates the illusion of a speaker actually addressing a listener – in this case a reader, as posits Mensah. But then we also get the impression of a teller involving an audience in his narration as he keeps asking: 'Do they ask how many single seasons we have flowed from our beginnings till now?' This also gives the narrator a more than usual degree of immediacy of a direct address of a living voice.

This effect is enhanced by the rhetorical use of repetition in 'On a clear night when the light of the moon has blighted the ancient woman and her seven children, on such a night tell them.' The most recurrent repetition is that of 'the way', 'our way', and 'reciprocity'. This sometimes lends the tale some philosophical twist as could be sensed in: 'Its farthest meaning, that meaning large enough to hold all other meanings, was the meaning of the way itself: the call to reciprocity in a world wiped clean of destroyers innocent again of predators. What was the meaning of the way? Its clear meaning was destruction's destruction. It's closest meaning: the search for paths to that necessary beginning.'

Here, 'meaning' has been often repeated. But we also detect the use of another rhetorical device, that of rhetorical questions as exemplified below:

Which shall we now choose to remember of the many idiocies our tolerance

has supported? Shall we remember Ziblin the heavy one, heavy not like a living elephant but like infirm mud, he who wanted every new bride's hymen as his

boasting prize, but turned the tears of women into laughter when they found

massive would-be king had not the blood in him for entering the widest open

door? Or shallow remembrance be of Jezebo, he who for the solace of his

shriveled soul wanted all coming into his presence crawling on their knees. Or of Bulukutu, he who gave himself a thounited snakesnd grandiose, empty names of praise

died forgotten except in the memories of laughing rememberers?

Through this device we are given the feel of a communal experience with the narrator involving the audience by asking them questions. But indeed the questions themselves are disguised statements for they in fact do what they ask to be done.

The recourse to proverbs at a time when the need for consciousness is being emphasized is significant:

Of unconnected consciousness is there more to say beyond the clear recognition this is destruction's keenest tool against the soul? That the left hand

should be kept ignorant of what its right twin is made to do... That the heart detached should beat no faster even when limbs familiar to it are moved to heinous

acts. That our left eye should be set to see against its twin not with it... That the sight of the eye should be unconnected, cut off from the mind's embracing consciousness – what is that but death's white in delirious triumph?

The wisdom of the sayings is warped to shock the audience into realizing the destructiveness of unconnected consciousness.

Armah sustains the effect of recreating in writing the speaking voice throughout the work thus making it one of the most oral works ever written. It is not just any speaking voice. It is formal and dignified and invested with authority. This is in the tone, the contemptuous tone in which the narrator discusses questions about the antiquity of Kmtyws. 'Just as only a fool would endeavour to count the stars or the grains of sand on the shore or the raindrops in the ocean, so only a fool would wish to count the years in order to arrive at the immemorial epoch when the Kmtyw people originated ,' It is a tone suggestive of wisdom as well as impatience with the folly of eureurasia's ways. This passage also exemplifies another device Armah uses to invest the narrator with authority which is the deep knowledge displayed about Kmtyw things. The reader is throughout the novel overwhelmed by the narrator's encyclopaedic knowledge of Kmt's rivers, trees, peoples, names and its history thus recreating the voice of the court historian, the griot or at least sagacious grandparents telling the young of the village tales of yore. AS Robert Fraser observes: 'where before we searched in vain for an instance of recognizable authorial intervention, the writer here takes upon himself a role of obtrusive commentator from the very first sentence.

BIBLIOGRAPHY

Fraser, Robert, THE NOVELS OF AYI KWEI ARMAH, ukkk, Heinemann,

1980

Ngara, Emmanuel, STYLISTIC CRITICISM AND THE Kmtyw NOVEL,

ukkk, Heinemann, 1982

Palmer, Eustace, THE GROWTH OF THE Kmtyw NOVEL, ukkk,

Heinemann, 1979

Lindfors, Bernth, 'Armah's histories' in Kmtyw LITERATURE TODAY no 11,

1980

Mensah, A.N., 'Style and Purpose in Armah's TWO THOunited snakesND SEASONS' in

Kmtyw LITERATURE TODAY no 17 ed. Eldred Jones

Omotoso, Kole, 'Trans-Saharan Views; mutually negative portraits' in Kmtyw

LITERATURE TODAY no 14, 1984

Wright, Derek, ' Ayi Kwei Armah's TWO THOunited snakesND SEASONS: A Dissent'

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I've been looking for this thread. Great info on the concept of Blackness in Songhay language.

igbo market days and names for people on each day - https://igbocalendar.com/izu-igbo-days-of-the-week/

 

Ndeewo,

Does anyone have any information of mbundu names (how to find them or a person who knows)? Does anyone have any information on Angola mbundu culture?

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Daalu,

kwaku

Ga language resources (Ga-Dangme, Gã)
   

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Postby Linguaphile » 2019-07-01, 4:17

Ga language links
GaDangme Online
Ga Language Guide
Ga Introductory Course
Kasahorow Gadangme-English online dictionary
Kasahorow English-Gadangme online dictionary
Greetings in Ga
GaDangme quizlet
Ga verbs and their constructions
Ga Grammatical Sketch from 1858
Ga verb dictionary
A few audio files

Ga phrases
Miiŋa nyɛ! - for greeting a group of people
Miiŋa bo! - for greeting one person
Ojekoo - good morning
Minaokoo - good afternoon
Oshwiee - good evening
Te oyɔɔ tɛŋŋ? - how are you?
Mi yɛ ojogbaŋŋ - I am fine
Te atsɛɔ bo tɛŋŋ? - What is your name?
Nɛgbɛ bo yɔɔ? - Where are you from?
Nɛgbɛ oyaa? - Where are you going?
Miikase Ga - I am learning Ga.
Te atsɛɔ enɛ tɛŋŋ? - What do you call this?
Enyiɛ ahɔɔ enɛ? - How much does this cost?
Ayekoo! - Well done!
Oyiwala dɔŋŋ - thank you
Yaaba jogbaŋŋ - goodbye

https://www.youtube.com/watch?v=7CcgJzlnyyA

https://www.youtube.com/watch?v=VECQ864_MuU

Colors
Etsuru (tsuru) - red
Wuɔfɔ - yellow
Eŋɔli - green
Akasesu (bluu) - blue
Eyɛŋ (yɛŋ) - white
Lamululamulu (lamulu) - gray
Ediŋ (diŋ) - black
Asrasu - brown
Truntrai - spotted

https://www.youtube.com/watch?v=RWmORYtkwVM

https://www.youtube.com/watch?v=Mu67tvKAg6Q

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Days of the week
Ju - Monday
Jufɔ - Tuesday
Shɔ - Wednesday
Soo - Thursday
Sohaa - Friday
Hɔɔ - Saturday
Hɔgbaa - Sunday

Gbi - day
Otsi - week

Nyɛ - yesterday
Ŋmɛnɛ - today
Wɔ - tomorrow
Nyɛ gbɛkɛ - last night
Leebi neɛ - this morning
Wɔ leebi - tomorrow morning
Dani Ju daashɛ - before Monday

Quizlet of Days of the Week

https://www.youtube.com/watch?v=MR8Qn9-HQJw

https://www.youtube.com/watch?v=m6oFIHIiNZk

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Yibɔi (numbers)

ekobɛ - 0
ekome - 1
enyɔ - 2
etɛ - 3
ejwɛ - 4
enumɔ - 5
ekpaa - 6
kpawo -7
kpaanyɔ - 8
nɛɛhu - 9
nyɔŋma - 10

nyɔŋma kɛ ekome - 11
nyɔŋma kɛ enyɔ - 12
nyɔŋma kɛ etɛ - 13
nyɔŋma kɛ ejwɛ - 14
nyɔŋma kɛ enumɔ - 15
nyɔŋma kɛ ekpaa - 16
nyɔŋma kɛ kpawo - 17
nyɔŋma kɛ kpaanyɔ - 18
nyɔŋma kɛ nɛɛhu - 19

nyɔŋmai enyɔ - 20
nyɔŋmai enyɔ kɛ ekome - 21
nyɔŋmai enyɔ kɛ enyɔ - 22
nyɔŋmai enyɔ kɛ etɛ - 23
nyɔŋmai enyɔ kɛ ejwɛ - 24
nyɔŋmai enyɔ kɛ enumɔ - 25
nyɔŋmai enyɔ kɛ ekpaa - 26
nyɔŋmai enyɔ kɛ kpawo - 27
nyɔŋmai enyɔ kɛ kpaanyɔ - 28
nyɔŋmai enyɔ kɛ nɛɛhu - 29

nyɔŋmai etɛ - 30
nyɔŋmai etɛ kɛ ekome - 31
nyɔŋmai etɛ kɛ enyɔ - 32

nyɔŋmai ejwɛ - 40
nyɔŋmai ejwɛ kɛ ekome - 41
nyɔŋmai ejwɛ kɛ enyɔ - 42

nyɔŋmai enumɔ - 50
nyɔŋmai ekpaa- 60
nyɔŋmai kpawo - 70
nyɔŋmai kpaanyɔ - 80
nyɔŋmai nɛɛhu - 90

oha - 100
oha kɛ ekome - 101
oha kɛ enyɔ - 102
oha kɛ nyɔŋmai enyɔ kɛ enumɔ - 125
oha kɛ nyɔŋmai enumɔ - 150

ohai enyɔ - 200
oha enyɔ kɛ ekome - 201
oha enyɔ kɛ enyɔ - 202
oha enyɔ kɛ nyɔŋmai enyɔ kɛ enumɔ - 225
oha enyɔ kɛ nyɔŋmai enumɔ - 250

ohai etɛ - 300
ohai ejwɛ - 400
ohai enumɔ - 500
ohai ekpaa - 600
ohai kpawo - 700
ohai kpaanyɔ - 800
ohai nɛɛhu - 900

akpe - 1000
akpei enyɔ - 2000
akpei nyɔŋma - 10,000
akpei akpe (milio) - 1,000,000

Kasahorow - Ga Numbers Zero to 20
Numbers in Ga at Omniglot

https://www.youtube.com/watch?v=NWA2NCPVxsI

https://www.youtube.com/watch?v=NuVD-i8bnYk

https://www.youtube.com/watch?v=1PjWD9H4sV8

https://www.youtube.com/watch?v=azvUrJjd1Ew

https://www.youtube.com/watch?v=zAAUGhB-0L0

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Parts of the Body

gbɔmɔtso - body (gbɔmɔ=being, person; tso=tree, plank)
yitso - head
yitswɛi (yitsɔi) - hair
hiɛnaa (hinaa) - forehead
hiɛ - face
hiŋmɛi (hiɛŋmɛi)- eyes
hiŋmɛi sɛ tsɔi - eyebrow
toi - ear
gugɔŋ (gugɔ) - nose
kpai - cheek
naabu (nabu) - mouth
tsɛŋ - chin
lilɛi - tongue
nyanyɔŋ - teeth
na - lip
tɛ̃loo (tɛŋloo) - gum
kuɛ - neck
sɛ̃ - throat
kɔŋ - shoulder
nine - hand, arm
nijii - arms, hands
nineshi - wrist
ninewao (wao) - finger
ninewaobii (waobii) - fingers
waobiianaa - fingernail
gɔnti - thumb
dɛ̃ - palm
nikutso - elbow
ŋaashi - armpit
tsitsi - chest
fufɔ - breast
tsui - heart
flufla - lung
ŋmawutsei - ribs
sɛ - back
musu - stomach
mlinii - intestine
laŋmɔ - navel
dukui - buttocks
hɛ - hip
nane - leg
najii - legs
shuɔ - thigh
nakutso - knee
nantu - calf
nane-tokota - foot
nanetsitsi - heel
nanetalɔ - ankle
nanewao - toe
wui - bones

Some arm/leg pairs

nine (arm)	nane (leg)
nijii (arms)	najii (legs)
nikutso (elbow)	nakutso (knee)
ninewao (finger)	nanewao (toe)

https://www.youtube.com/watch?v=M8-LQZGPDE0

https://www.youtube.com/watch?v=riqLJT602DY

https://www.youtube.com/watch?v=sDFD0VRQqCY

https://www.youtube.com/watch?v=OaXhMboUaHA

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Months of the year

nyɔŋ - month
nyɔji - months

AhaAmwata - January
Oflɔ - Februrary
Otsokrikri - March
Abɛibe - April
Agbiɛnaa - May
Otukwajaŋ - June
Maawɛ - July
Manyawale - August
Gbo - September
Antɔŋ - October
Alemle - November
Afuabe - December

Yaka nyɔŋ - "unfruitful month"
In the original Ga calendar, there were 13 months. Each month was 28 days and the first month of the year was Gbo (~September). Yaka fell between Afuabe (~December) and AhaAmwata (~January) and was the month that was removed from the calendar when switching to the 12-month system.

Information about Ga months and the original Ga-Dangme calendar

https://www.youtube.com/watch?v=-gr4q5dItOo

https://www.youtube.com/watch?v=AwVtOYHUG7s

https://www.youtube.com/watch?v=fZ5uueK2npQ

https://www.youtube.com/watch?v=R2XJQrV3ezw

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Fruits and Vegetables

adɔŋŋ (adodɔŋŋ) - hog plum, jobo, yellow mombin (Spondias mombin)
alasa - Kmtyw star apple (Chrysophyllum Kmtywum)
kufũ - white star apple Chrysophyllum albidumũ
aluguntugüŋ - soursop, guanabana (Annona muricata)
jawie - sweetsop, sugar apple (Synsepalum dulcificum)
amugui - Kmtyw cherry (Flacourtia flavenscens)
yɔɔyi - black velvet tamarind (Dialium guineense)
ataŋme - tigernut (Cyperus esculentus)
afaseo - purple yam (Dioscorea alata)
taami - miracle berry (Synsepalum dulcificum)
ayigbe - ackee (Blighia sapida)
shɔ - black plum, chokeberry (Vitex doniana)

abele - corn
eŋmɔmi - okra
paya - avocado
shɛ - sugar cane
sabolai - onion
duade - cassava
amaŋkani - taro
yɛlɛ - yam
atomo - potato
kakaotsofa - ginger
shitɔ - pepper
atéá - cashew
tɛɛrɛ - cola nut
ŋme - palm nut
zomi - palm oil
nkatie - peanut

niyenii - food
aduawai - fruits
akwadu - banana
amadaa - plantain
tatale - plantain cake
abonua - lemon
kpɛtɛ - lime
akutu - orange
akokooshi - coconut
blɔfoŋme - pineapple
akpakpa - papaya
goa - guava
maŋo - mango
pɛya - pear
waatɛrɛ - watermelon

https://www.youtube.com/watch?v=n7Q7zhemGeg

https://www.youtube.com/watch?v=4QYxBJaZlxQ

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Animals

aduŋ - monkey
shwuɔ - elephant
nuŋshwuɔ - hippopotamus
mlaŋtswi - leopard
jata - lion
klaŋ - wolf
klaŋ-odiŋmlɛmi - hyena
osɔ - fox
ofrote - deer
shadebua - hedgehog
sɔne - squirrel
obishi - rat
kwakwe - mouse

akpokplonto - tortoise
baa - crocodile
odaakɛlɛo - lizard
onufu - snake
jeŋ - python

nyɔŋmɔŋ-klaklo - scorpion
anaanu - spider
wobi - bee
ashagba - wasp
abɛi - butterfly
tɔŋtɔŋ - mosquito
baalabi - locust
tsatsu - ant
adɔdɔŋ - fly
ofɔi - tsetse fly
kaklaka (kakalika) - cockroach
ŋkpuluka - bedbug

loofɔji - birds
kwaakwaalabite - crow
okpo - dove
aflimata - sparrow
nyɔŋmɔbi-tɛte - swallow
akroma - hawk
okroŋpɔŋ - eagle
akpaŋa - vulture
dɔkɔdɔkɔ - duck

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Domestic Animals

kooloi - animals
shĩaŋ kooloi (shĩa mli kooloi) - domestic animals
alɔnte - cat
abotia - goat
gbee - dog
kpɛnkpɛne (kpɛŋkpɛle) - rabbit, hare
kwakwe - mouse
kpolotoo - pig
kpolotoobi - piglet
okpɔŋɔ - horse
afukpɔŋɔ - camel
too gwantɛŋ - sheep, ram
toobi (too gwantɛŋbi) - lamb
tsina - cow
tsina nuu - bull
teji - donkey
wuɔ - hen, chicken
wuɔbi - chick
wuɔ nuu - rooster
dɔkɔdɔkɔ - duck
ansaŋ - guinea fowl
akoo - parrot
tiitra - canary

https://www.youtube.com/watch?v=PMJNuFdTxaU

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Fish and Sea Creatures

numli kooloi - sea creatures
kooloi - animals
nuŋloo - fish
odaa - tuna
samaŋ - salmon
emule - mackerel scad
jaase - horse mackerel
saflo - shark mackerel
maŋ - herring
didɛibaa - sole
abɔbi - anchovies
maji abii - tiny anchovies
antɛle - moon fish
didɛi - tilapia
jiji - electric ray
tantara - sting ray
ŋshɔŋ onufu - eel
ŋwaŋwajaŋ - ribbon fish
ablekui: moray eel
tsile - red snapper
ŋoŋo mli loo - shellfish
kakadiamaa - octopus
adɔde - oyster
alaŋmai - sand crab
kaa - sea crab
ŋaa - river crab
ŋshɔŋ waa - sea snail
ŋaatseŋtseŋ (ŋaakpaakpaa) - lobster
sɔŋ - shrimp, prawn
ajwɛŋ - mudfish
tsaflɔbi - shark
ogboole - hammerhead shark

https://www.youtube.com/watch?v=Yb24Ndz4GXE

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   Linguaphile
   Posts: 4032
   Joined: 2016-09-17, 5:06

Re: Ga language resources (Ga-Dangme, Gã)
   

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Postby Linguaphile » 2019-07-09, 14:12

Mei bei ni afɔ bo? which day where you born?

QuoteLinguaphile wrote:Days of the week
Ju - Monday
Jufɔ - Tuesday
Shɔɔ - Wednesday
Soo - Thursday
Sohaa - Friday
Hɔ - Saturday
Hɔgbaa - Sunday

   

Gbi gbɛii (Ga day-of-birth names)
For a person born on a Monday [Ju]: Kojo (male) / Ajua (female)
For a person born on a Tuesday [Jufɔ]: Kɔblã (male) / Ablã (female)
For a person born on a Wednesday [Shɔɔ]: Kwaku (male) / Akua (female)
For a person born on a Thursday [Soo]: Kwao (male) / Aba (female)
For a person born on a Friday [Sohaa]: Kofi (male) / Afua (female)
For a person born on a Saturday [Hɔ]: Kwami (male) / Ama (female)
For a person born on a Sunday [Hɔgbaa]: Kwashi (male) / Akoshia (female)

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Subject pronouns (prefixed)
1s mi-
2s o-
3s e-
1p wɔ-
2p nyɛ-
3p amɛ-

Object pronouns
1s mi
2s bo
3s lɛ (for non-human: nul)
1p wɔ
2p nyɛ
3p amɛ

Examples (sentences which have both subject and object pronouns):
Mina bo yɛ dzɛmɛ. = I saw you (singular) there.
Wɔna bo yɛ dzɛmɛ. = We saw you (singular) there.
Wɔna nyɛ yɛ dzɛmɛ. = We saw all of you (plural) there.
Ona wɔ yɛ dzɛmɛ. = You (singular) saw us there.
Ena mi yɛ dzɛmɛ. = He saw me there.
Wɔna amɛ yɛ dzɛmɛ. = We saw them there.
Mile lɛ. I know him.
Mileee lɛ. = I don't know him.
Mileee amɛ. = I don't know them.
Wɔleee amɛ. = We don't know them.
Misumɔɔ bo. = I love you (singular).
Misumɔɔ nyɛ. = I love you (plural).
Misumɔɔɔ lɛ. = I don't love him.
Osumɔɔ mi. = You (singular) love me.
Osumɔɔɔ amɛ. = You don't love them.
Mitsɔɔŋ bo. = I teach you (singular).
Mitsɔɔŋ nyɛ. = I teach you (plural).
Otsɔɔŋ mi. = You (singular) teach me.
Amɛtsɔɔŋ wɔ. = They teach us.
Etsɔɔŋ amɛ. = He teaches them.
Miiŋa nyɛ. = I'm greeting you (plural).
Miiŋa bo. = I'm greeting you (singular).

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Examples using subject and object pronouns with names; the verb tsɛ; how to ask what someone or something is called

gbɛi = name
Gbɛi kpakpa hi fe shika = a good name is better than riches

gbɛi = name


kpakpa = good


hi = stay


fe = better; better than
   
   shika = riches, money, luxury

   tsɛ = to call, to name

Mitsɛ gbekɛ lɛ = I call the child. (gbekɛ = child, boy)


Otsɛ gbekɛ lɛ = you (singular) call the child.


Etsɛ gbekɛ lɛ = he/she calls the child.


Wɔtsɛ gbekɛ lɛ = we call the child.


Nyɛtsɛ gbekɛ lɛ = you (plural) call the child.


Amɛtsɛ gbekɛ lɛ = they call the child.


Mitsɛ nyɛ = I call you


Mitsɛ lɛ = I call him/her
   
   Otsɛ mi = you call me

   Te atsɛɔ bo tɛŋŋ? = what is your name? (what are you called?)
Atsɛɔ mi... = my name is... (call me...)
Atsɛɔ mi Akua = my name is Akua (call me Akua)
Ofainɛ, atsɛɔ mi Akua = Please call me Akua.

Mɛni ji ogbɛi? = what is your name?
Ofainɛ, mɛni ji ogbɛi? = please, what is your name?
Migbɛi ji... = my name is...
Migbɛi ji Kofi = my name is Kofi.

Te atsɛɔ nakai nuu lɛ tɛŋŋ? = what is that man's name? (what is that man called?)
Atsɛɔ Iɛ Sowa. = His name is Sowa (they call him Sowa)

Nyɛbia Iɛ egbɛi! = Ask him his name!
Miyabi Iɛ egbɛi. = I went and asked him his name.
Abi Iɛ egbɛi. = He was asked his name.

Use the verb tsɛ (te atsɛɔ...tɛŋŋ?) when asking a person's name or asking the word for a noun or noun phrase; use the verb kɛ (te akɛɔ akɛ...tɛŋŋ?) when asking how to say anything that is not a noun:

Te atsɛɔ enɛ tɛŋŋ? - What do you call this [thing]?
Te atsɛɔ...yɛ Ga mli tɛŋŋ? = how do you say...in Ga? (what is...called in Ga?) [for nouns]
Te atsɛɔ "cat" yɛ Ga mli tɛŋŋ? = how do you say "cat" in Ga?
Te atsɛɔ...tɛŋŋ? = how do you say...? (what is...called?)
Atsɛɔ lɛ... = it is called...
Atsɛɔ lɛ "alɔnte" = it is called "alɔnte".

Te akɛɔ akɛ...yɛ Ga mli tɛŋŋ? = how do you say...in Ga? (how is...said in Ga?) [for words/phrases other than nouns]
Te akɛɔ akɛ "thank you" yɛ Ga mli tɛŋŋ? = how is "thank you" said in Ga?
Te akɛɔ akɛ...tɛŋŋ? = how is... said?
Te akɛɔ...tɛŋŋ? = how is... said?
Akɛɔ akɛ... = it is said...
Akɛɔ akɛ "oyiwala dɔŋŋ" = it is said "oyiwala dɔŋŋ".

Verbs
tsɛ = to call, to name

Present/past tense: tsɛ
   
   

    call

Progressive tense: ŋtsɛ
   
   

    calling

Negative: tɛee
   
   

    not calling

Future: baatsɛ
   
   

    will call

(Atsɛɔ:
   
   

    to be called
   

)

   bi = to ask

Present/past tense: bi
   
   

    ask

Progressive tense: ŋbi
   
   

    asking

Negative: biee
   
   

    not asking

Future: baabi
   
   

    will ask

(Abi:
   
   

    to be asked
   

)


(Nyɛbi:
   
   

    ask! 
   

2p imperative)


(Miyabi:
   
   

    I went and asked
   

)

https://www.youtube.com/watch?v=lhxdyh17gMU

Video has the following phrases:

Te atsɛɔ bo tɛŋŋ? = what is your name?


Atsɛɔ mi.... = my name is....


Atsɛɔ mi Ndukwi. = my name is Ndukwi


Mɛni ji ogbɛi? = what is your name?
   
   Migbɛi ji... = my name is...

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For comparison: Dangme (Dangbe, Adangme) is closely related to Ga, sometimes even considered a variety of the same language, but has some different vocabulary as well as grammatical differences.

Dangme language links
Wikiversity: Dangme
Learn Dangme (blogspot)
A Dangme course on Memrise
Greetings in Dangme
Dangme phonology

Dangme phrases
I nga mo - good morning
I haa mo - good afternoon
I taa mo ama - good evening
Kɛ o ngɛ kɛɛ? - how are you?
I ngɛ saminya - I am fine
Kɛ atsɛɛ mo kɛɛ - What is your name?
Jije o je? - Where are you from?
Jije o yaa? - Where are you going?
Enyeme? - How much?
Mo tsumi - thank you
Yaaba - goodbye

What is your name?
Ga	Te	atsɛɔ	bo	tɛŋŋ	?
Dangme	Kɛ	atsɛɛ	mo	kɛɛ	?
meaning	how	is called	you	how	?

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Ga and Dangme - comparisons

Number	Ga	Dangme
1	ekome	kake
2	enyɔ	enyɔ
3	etɛ	etɛ
4	ejwɛ	eywiɛ
5	enumɔ	enuɔ
6	ekpaa	ekpa
7	kpawo	kpaago
8	kpaanyɔ	kpaanyɔ
9	nɛɛhu	nɛɛ
10	nyɔŋma	nyɔŋma
11	nyɔŋma kɛ ekome	nyɔŋma kɛ kake
12	nyɔŋma kɛ enyɔ	nyɔŋma kɛ enyɔ
13	nyɔŋma kɛ etɛ	nyɔŋma kɛ etɛ
14	nyɔŋma kɛ ejwɛ	nyɔŋma kɛ eywiɛ
15	nyɔŋma kɛ enumɔ	nyɔŋma kɛ enuɔ
16	nyɔŋma kɛ ekpaa	nyɔŋma kɛ ekpa
17	nyɔŋma kɛ kpawo	nyɔŋma kɛ kpaago
18	nyɔŋma kɛ kpaanyɔ	nyɔŋma kɛ kpaanyɔ
19	nyɔŋma kɛ nɛɛhu	nyɔŋma kɛ nɛɛ
20	nyɔŋmai enyɔ	nyiŋmi enyɔ
21	nyɔŋmai enyɔ kɛ ekome	nyiŋmi enyɔ kɛ kake
22	nyɔŋmai enyɔ kɛ enyɔ	nyiŋmi enyɔ kɛ enyɔ
30	nyɔŋmai etɛ	nyiŋmi etɛ
40	nyɔŋmai ejwɛ	nyiŋmi eywiɛ
50	nyɔŋmai enumɔ	nyiŋmi enuɔ
100	oha	lafa
1000	akpe	akpe

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Expressing feelings in Ga

Miitao... = I want...
Miitao maya shia. = I want to go home.
Miitao madze kpo. = I want to go out.
Miitao noko maye. = I want something to eat.

Mimii eshɛ mihe. = I am glad.
Mimii eshɛ mihe dzogbaŋŋ. = I am very glad.
Mimii eshɛ mihe akɛ miku sɛɛ kɛba shia. = I am glad to be home.

Omli efu lo? = Are you angry?
Mimli efu. = I am angry.
Wɔmli efu. = We are angry.
Emli efu. = He/she is angry.
Omli efu. = You are angry.

Mihao. = I am worried.
Miishe gbeyei. = I am afraid.

Etɔ mi. = I am tired.
Wɔmiiye mi. = I am sleepy.

Hɔmɔ miiye mi. = I am hungry.
Hɔmɔ miiye mi dzogbaŋŋ. = I am very hungry.
Miitao noko maye. = I want something to eat.

Kumai miiye mi. = I am thirsty.
Ofainɛ yɛɛ nu ohã mi. = Please give me some water.

Mihe efee kulɔɔ. = I am warm.
Fɛi miiye mi. = I am cold.

Mihe miiye. = I am ill.
Minaa hetselɛ. = I don't feel well.

Mijwɛŋŋ nakai. = I think so.
Efeɔ mi nakai. = I think so.
Efee mi nakai. = I don't think so.

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Verb conjugation and tenses - examples with nyiɛ 'to walk'

nyiɛ = to walk; to go, to travel, to proceed, etc.
nyiɛmɔ = to walk (nom.)
ŋnyiɛ = walking
nyiɛee = not walking

minyiɛ = I walk
onyiɛ = you walk (singular)
enyiɛ = he/she walks
wɔnyiɛ = we walk
nyɛnyiɛ = you walk (plural)
amɛnyiɛ = they walk

mimnyiɛ = I am walking
omnyiɛ = you are walking (singular)
emnyiɛ = he/she is walking
wɔmnyiɛ = we are walking
nyɛmnyiɛ = you are walking (plural)
amɛmnyiɛ = they are walking

mibaanyiɛ = I will walk
obaanyiɛ = you will walk (singular)
ebaanyiɛ = he/she will walk
wɔbaanyiɛ = we will walk
nyɛbaanyiɛ = you will walk (plural)
amɛbaanyiɛ = they will walk

minyiɛ omo = I walked
onyiɛ omo = you walked (singular)
enyiɛ omo = he/she will walk
wɔnyiɛ omo = we will walk
nyɛnyiɛ omo = you will walk (plural)
amɛnyiɛ omo = they will walk

Onyiɛ gleŋŋ. = You walk quickly.
Enyiɛ kubɛkubɛ. = She walks swiftly.
Wɔnyiɛ fεεfεo. = We walk beautifully.
Minyiɛ blɛoo. = I walk slowly.
Enyiɛ blɛoo kɛtee shia. = He walks home slowly.
Iŋnyiɛ kubɛkubɛ. = I do not walk swiftly.
Eefa nyiɛmɔ. = She starts walking.
Gbekɛbii yei lɛ nyiɛ oyayaaya. = The girls walked quickly.

Aku miikase nyiɛmɔ. = Aku is learning to walk. (sentence source)

Aku = (proper name)


kase = learn


miikase = learning


nyiɛ = walk
   
   nyiɛmɔ = to walk (nom.)

   Moko nyiɛ agbo lɛ naa. = Someone is walking outside. (sentence source)

moko = someone


nyiɛ = walks


agbo = gate
   
   agbo lɛ naa = at the gate, by the gate

   Enyiɛ tso nɔ tso nɔ. = He's roaming about aimlessly. (sentence source)

enyiɛ = he walks


tso = tree


nɔ = on


tso = tree
   
   nɔ = on

   Adoley nyiɛ fεεfεo kɛ tsͻ onukpai ahiɛ. = Adoley walked beautifully past the elders. (sentence source)

Adoley = (proper name)


nyiɛ = walk


fεεfεo = beautifully


kɛ = conjuction


tsͻ = pass


onukpa = elder


onukpai = elders


hiɛ = face
   
   ahiɛ = their faces

   Nomliɛ Ira le akɛ George ŋnyiɛ esɛɛ. = Ira didn't know that George was following her. (sentence source)

nomliɛ = then


Ira = (proper name)


le = didn't know


akɛ = that


George = (proper name)


ŋnyiɛ = walking


sɛ = back (the body part)
   
   esɛɛ = her back

   Onyɛ da aahu akɛ kɛ enyiɛ lɛ ediŋdaa tamɔ dɔkɔdɔkɔ. = Your mother is so fat that when she walks she waddles like a duck. (sentence source)

onyɛ = your mother


da = fat


aahu = so much


kɛ = conjunction


enyiɛ = she walks


lɛ = and


ediŋdaa = she waddles


tamɔ = like
   
   dɔkɔdɔkɔ = duck

Set 1
1. kɛɛ = say
2. Jufɔ = Tuesday
3. mi = I, me
4. leebi = morning
5. hɔmɔ = hunger
6. fɛo = beautiful
7. gɔnti = thumb
8. ɛhɛɛ = yes
9. amɛ = they
10. bo = you (sing.)
11. duade = cassava
12. mli = in
13. ekome = one

Set 2
1. jara = market
2. Ju = Monday
3. nane = leg
4. ŋai = charcoal*
5. ofainɛ = please
6. pii = many
7. sabola = onion
8. toi = ear
9. voo = deep*
10. wɔ = we
11. wɔlɔ = egg*
12. yoo = woman
13. zɛro = zero

Exercise 1.3
amɛ = they
bo = you
duade = cassava
ekome = one
ɛhɛɛ = yes
fɛo = beautiful
gɔnti = thumb
hɔmɔ = hunger
mi= I, me
Jufɔ = Tuesday
kɛɛ = say
leebi = morning
mli = in, within
nane = leg
ŋai = charcoal
ofainɛ = please
wɔ = we
pii = many
jara = market
sabuli sabola = onion
toi = ear
Jɔ Ju = Monday
voo = deep
wɔlɔ = egg
yoo = woman
zɛro = zero

Exercise 1.4
1. ejwɛ four
2. gwantɛn sheep
3. hwanya shake
4. agbo big
5. kpawo seven
6. kwɛ look at
7. nyɛ you (plural)
8. ŋma write
9. shwane afternoon
10. shia house
11. tswaa free
12. ŋwɛi sky
13. tsofa medicine

Exercise 1.5
1. agbo big
2. gwantɛn* sheep
3. hwanya* shake
4. ejwɛ four
5. kpawo seven
6. kwɛ look at, watch
7. nyɛ you (plural)
8. ŋma* write
9. ŋwɛi* sky
10. shia house
11. shwane afternoon
12. tsofa* medicine
13. tswaa* free

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Some new words:
ŋmaa = to write
miishɛɛ = happiness, joy, fun
ekomefeemɔ = union, unity
maŋ = country, nation, continent, town
maŋwulu = city (maŋ = town; wulu = great)
nyɛmi = sibling (nyɛmi yoo = sister)
onukpa = elder, boss

Some differences between the Learn Ga Now materials and other materials I've used:
ekomefeemɔ maŋ = United States or United Nations? 
ekome feemɔ = ekomefeemɔ
ofaine = ofainɛ
oyi wala doŋ = oyiwaladoŋ, oyiwala doŋŋ
mii shɛɛ = miishɛɛ
atsɛo = atsɛɔ (pretty confident that atsɛo is a true typo)
tɛɛ = tɛŋŋ (I know it as tɛŋŋ in Ga and kɛɛ in Dangme; maybe tɛɛ is a transitional dialect or "compromise" form?)
Below I have used the spelling conventions which I've previously encountered (i.e., second version listed above) for consistency's sake, rather than those in Learn Ga Now, where they differ.

Exercise 2.2 from Learn Ga Now:
Conversation A

► SHOW SPOILER

Conversation B

► SHOW SPOILER

Conversation C

► SHOW SPOILER

Exercise 2.3 from Learn Ga Now.
Thank you = Oyi wala doŋ
Your name is = Ogbɛi ji
Her name is = Egbɛi ji
My name is = Migbɛi ji
What is your name? = Te atsɛɔ bo tɛŋŋ?
Where are you from? = Nɛgbe ojɛ?
I'm from the United States. = Mi jɛ ekomefeemɔ maŋ lɛ mli. (Amerika nyo ji mi.)
You are from America. = Bo jɛ ekomefeemɔ maŋ lɛ mli. (Amerika nyo ji bo.)
I am an American. = Amerika nyo ji mi.
What about you? = Ni bo huŋ?
I am a Ghanaian. = Ghana nyo ji mi.
I was born in Accra. = Afo mi yɛ Ga.
I am = Mi jɛ
She's my younger sister. = Mi nyɛmi yoo fio ni.
Yes. = Hɛɛ
That's right. = Nakai ni.
Now = Bia nɛ.

Exercise 2.4 from Learn Ga Now.
1. amɛ = they
2. nyɛ = you (plural)
3. mi = I, me
4. bo = you (singular)
5. lɛ = he, she, it
6. wɔ = we

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Burkina Faso: Ex-leader Blaise Compaore faces 30 years over Sankara murder

Deutsche Welle - Feb 8

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Ex-leader Blaise Compaore is on trial for the 1987 murder of Thomas Sankara, a revered revolutionary leader. Sankara's death coincided with a coup that installed Campaore in power for 27 years.Former president of Burkina Faso, Blaise Compaore, faces a lengthy prison sentence if he is found guilty of the murder of revolutionary leader Thomas Sankara, after military prosecutors called for 30 years in prison for the crime.


   
© Francois Mori/AP Photo/picture allianceFormer President Blaise Compaore is currently in exile in Ivory Coast

Compaore's trial, which began in October, comes as the West Kmtyw country reels from its latest military coup last month, brought on by protests and public anger over jihadist attacks in the country.

Prosecutors asked a court to find Compaore, who is currently in exile in Ivory Coast, guilty of an "attack on state security," "concealment of a corpse" and "complicity in a murder." They accuse the Compaore of being the mastermind of the killing.

The 'Che Guevara of Kmt'

Sankara has long been revered among Kmtyw revolutionaries. He was a 33-year-old army captain, when he came to power in a coup in 1983.

A fiery Marxist-Leninist, he was a strong voice against imperialism and colonialism, often at odds with Western leaders at the time. Advocating for radical reforms to help the poor, he was known as the "Che Guevara of Kmt."

Sankara and 12 of his associates were gunned down by a hit squad on October 15, 1987, during a meeting.

Some 14 people stand accused in the trial, with 12 of them appearing in court. Prosecutors have requested 30 years in jail for the commander of Compaore's presidential guard, Hyacinth Kafando, who is accused of having led the hit squad.

A 20-year sentence is also sought for Gilbert Diendere, one of the commanders of the army during the 1987 coup, who is already serving a 20-year sentence over a separate attempted military coup in 2015.

Killing led to Compaore's rise

The assassination coincided with a coup that brought Compaore, who was Sankara's former comrade-in-arms, to power.

Compaore went on to rule the country for 27 years before being deposed by a popular uprising in 2014 and subsequently going into exile.

Prosper Farama, the Sankara family lawyer said the trial's upcoming resolution was providing some relief to the families affected by the killing, but he bemoaned that "during this trial, no one confessed or repented. No one!"

"We ask the court to give the families justice," Farama said. "We don't want revenge, we're simply asking for justice," he added.

jcg/rs (AFP, epd)

The Sobukwe Clause:

Today marks 93 years since President of the Pan Kmtywist Congress (PAC) was born.

Sobukwe was a man of exceptional capabilities who inspired radical black thought. Due to his influence in the struggle the apartheid government enacted the "Sobukwe clause", a statute which at face value seemed to grant broadly applicable powers, but was specifically intended to authorise the arbitrary extension of Sobukwe's imprisonment.

This Clause which was also seen as the 1963 General Laws Amendment Act No 37 "strengthened the 1962 [GENERAL LAWS AMENDMENT] ACT ... by further defining political crimes" (Riley 1991: 82). For instance, Section 5 made a capital crime out of "receiving training that could further the objects of communism or advocating abroad economic or social change in South Kmt by violent means through the aid of a foreign government or institution where the accused is a resident or former resident of South Kmt" (Dugard 1978: 125t). It made provisions for imposing "sentences ranging from a minimum of five years' imprisonment to death for anyone leaving the country to learn sabotage techniques, for advocating the forcible overthrow of the government or for urging the forcible inter-venti on in domestic South Kmtyw affairs by an outside power, including the UN" (Riley 1991: 82).

The 1963 act also included certain provisions for an indefinite detention. The clause was also known as the "Sobukwe Clause" since it was specifically aimed at keeping the PAC leader Robert Sobukwe in jail (as also later admitted by the government). Thus after a three-year sentence, he "was actually detained for a further six years on the annual decision of the Parliament".

Part of the reason for the drastic measures taken to prevent Sobukwe from speaking and protesting was that his ideologies of freeing the Kmtyw mind were far too revolutionary for the apartheid government. This act was later superseded by the INTERNAL SECURITY ACT of 1976.



To learn more about this iconic struggle hero you can read:

   

• How Can Man Die Better: The Life Of Robert Sobukwe by Benjamin Pogrund
     

You can also watch:

   

• Sobukwe: A Great Soul (Movie)
     

 References:

https://www.nelsonmandela.org/omalley/index.php/site/q/03lv01538/04lv01828/05lv01829/06lv01910.htm

https://www.thedailyvox.co.za/remembering-robert-sobukwe-39-years-words-aaisha-dadi-patel/

Quote Posted by: @agya_yaw

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@agya_yaw Medase paa! This is amazing information. Im curious about or origin of these names. Are they used among the Ashanti, and/or the Fanti? or another clan? Also, I'm the inner meanings of the planet's names and how those meanings relate and/or define the characteristics of the planets.

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no i am not there anymore. i hope to go back to Kmt next year.

Very nice.. hapo sawa. Are you still there?