me ho asem essay in twi pdf

Introducing yourself and meeting others in Akan Twi

Introduction:

Now that you have learned in previous lessons how to properly greet and speak politely in Akan, we can begin to get to know people and introduce yourself in Akan. First, we will learn about pronouns and then we will progress to vocabulary used in introductions.

Listening:

Listen to the pronunciation guide in the Peace Corps Training Manual lesson 4.

Greeting Vocabulary: There are two ways of asking for someone’s name. Both phrases are broken down word-by-word below.

to bear = de

s ɛn? = how?, what?

Wo din de s ɛn? = Your name is what?

Me din de Laura = My name is Laura

Fr ɛ = to call

Y ɛ frɛ wo sɛn? = What do they/we call you?

te = to feel, hear, smell

yɛ = to be good

Wo ho te s ɛ n? = How are you?

Me ho y ɛ = I am well

Listen to the first 1 minute and 25 seconds of Peace Corps Training Manual lesson 6.

Writing and Speaking: Now use what you’ve learned about greetings and pronouns to write and speak these sentences in Akan.

My name is Laura.
Please what do they call you?
How are you?
She is fine.
How are they?

Dialogue: Using previous lessons on greeting and being polite, construct two short dialogues.

A young man, Kofi, greets an elderly woman, Nana Ama and asks of her well being.
A elder man, Kwame meets a person younger than him, Abena, who he doesn’t know. Kwame asks for Abena’s name and how she is doing.

Resources for Self-Instructional Learners of Less Commonly Taught Languages Copyright © by University of Wisconsin-Madison Students in African 671 is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License , except where otherwise noted.

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Asante Twi : kasa mmara, susutwere̳ ne akenkan ne nteasee̳ ho adesua : Twi grammar, composition, literature and comprehension for JHS 1-3 and colleges

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Useful phrases in Twi

A collection of useful phrases in Twi, a variety of Akan, a member of the Kwa branch of the Niger-Congo language family spoken in Ghana.

Jump to phrases

See these phrases in any combination of two languages in the Phrase Finder . If you can provide recordings, corrections or additional translations, please contact me .

Key to abbreviations: frm = formal, inf = informal, sg = singular (said to one person), pl = plural (said to more than one person).

Some phrases provided by Stephen Yaw Awiba of LearnAkan.com

If you would like to make any corrections or additions to this page, or if you can provide recordings, please contact me .

Information about Twi | Phrases | Numbers | Tower of Babel

Other collections of Twi phrases https://en.wikivoyage.org/wiki/Twi_phrasebook http://jeremygoestoafrica.com/learn-twi/index.html https://tinycards.duolingo.com/decks/a58865f3-c750-4460-bc15-6fc0d00c1b1c https://www.livelingua.com/peace-corps/Twi/GH_Twi_Language_Lessons.pdf

Phrases in Kwa languages

Dangme , Twi

Phrases in other languages

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M’asem (my story in the Akan/twi language of Ghana)

Wrapping up our first session of Valor, 2 weeks later and I’m just making it home. This was my first trip to Va. Tech, and my second trip to southwestern Va. in the last 9 months and in my life. I took my passport this time, according to Siri and google maps, a border crossing was bound to happen. Interactive and slightly spicy sessions are indicative that this may be an interesting and quite interactive two years. I look forward to respectful discussions, debates, and throwing in my curve balls and sliders into the discourse.

If you haven’t noticed, you probably will after the eighth page, i’m a bit long winded (or do you say long worded?) in writing. This blog will be a shortened version of the book of Psalms, but just as quotable and only 143 chapters. I’m also a bit, how they say in french, full of myself. So to be asked to write about myself, i’m piecing together all my journal and creative writing entries since 1981, Michael Carter Jr. the anthology.

Michael Carter Jr. is a child of the Creator, a student of the earth and a seeker of truths, known and unknown. He has the annoying tendency of addressing himself in the third person. The Michael is an agronomist/ agricultural consultant, husband, father, vegan, an icon (in his own head) and repatriate to Africa. His highlight in writing came in the fall of 1985 in Mrs. Coleman’s 2 nd grade class at Bowling Green Primary, when he wrote a dynamic op-ed, parody of National Lampoon Vacation in which he received a 93 (B+).

Born in a village by the river in Baltimore, MD, I was raised and schooled in Virginia, educationally institutionalized in North Carolina and lived my early adult life in the District of Columbia. My pan African roots started to form circa 1987, being musically and politically influenced by Public Enemy, KRS 1, D-Nice, De La Soul, X-Clan, Poor Righteous Teachers, Arrested Development and Tupac Shakur. The African percussion rhythms of the DC created go-go style of music shaped and molded my musical preference even further, especially after learning the call and response and congo rhythms foundations came from Africa. Chuck Brown, Experience Unlimited (EU), Junkyard Band, Northeast Groovers, Backyard Band, Rare Essence and a host of other bands and musicians have made me a pan African go-go head. I may or may not still be one to this day.

Right about now you will start to notice I hold a strong affinity for the African culture that was lost from my heritage in the process of the trans Atlantic terrorists raids and subsequent kidnappings of innocent Africans. My roots, which are agricultural, appear in this country, at least in two locations, roughly around 1613 (more accurately 1619 was the first recorded African captives brought to the shores of America) at Shirley Plantation the oldest plantation in the country that would become the United States,and under the ownership of the largest plantation owner of his era, John Carter’s plantation and his son Robert “King” Carter who owned over 330,000 acres of land in the North American wilderness. I’m literally at minimum a 13th generation farmer, to my chagrin at least 9 generations of my family were doing it for the benefit of building a nation that regarded my ancestors as property and not people. Unfortunately I know a whole lot more about the people that may have owned members of my family, than I actually do of my actually family members. I’m still scavenging through records in various courthouses to find out more if anything about my ancestral legacy.

Orange County slave register for Ellis slave owner

For quite a while I’ve possessed a desire to return to a simpler African centered lifestyle even before discovering some of my roots in America. With a degree in agricultural economics, I’ve studied various economic foundations and theories, and practice a communisocialcapitalism.

Before realizing my deep agricultural legacy, my agricultural background was instilled by my father, Michael Carter Sr., an agriculture/ vocational teacher for 35 years, and then reinforced by my Uncles,Great Uncles, Godfather and best friends father who were all agriculture teachers. I tried to get away from it, but just like Tony ‘Scarface’ Montana, every time I think I’m out, they pulled me back in, and said that hoe should fit your hand. In high school, with the influence of Mr. White a great agriculture teacher in Caroline high school, who was known for his swift right jab into smart mouthed students’ chest, along with my father greatly and unknowingly assisted in my appreciation and understanding of the economic and vocational philosophies of Booker T. Washington, George Washington Carver and other early African American leaders who understood the role agriculture and vocation should play in the life of the African in America for their growth, development and sustainability in America.

After numerous trips to Africa and Israel (Northeast Africa), I packed up my family and moved to Ghana West Africa to, in subtle terms, escape America. I’d decided I didn’t want to raise my teenage son at the time and my two infant children in America any longer. I wanted greener pastures, or at least pastures that didn’t have winters, racial discord or urban violence.

Moving to Ghana was the agronomic equivalent of placing your tomato plants in a greenhouse with landscape fabric and organic fertigating drip irrigation. Ghana provided a protective environment where we could control every aspect of our children’s growth and development, and could also grow as parents nds people.

The amazing and possibly most unsuspecting benefit of our five years, was the cultural differences we had with indigenous Ghanaians. Living in another country helped me to see how American in my ways I was and am. It didn’t help when we were called Obroni (stranger/foreigner), and as we traveled further north, it was quite common to be called ‘white man.’ That’s a head scratching moment.. every time it happens. Those moments helped me to see that we were experiencing white privilege, and we liked it… ALOT. Being moved to the front of lines (cues as they are referred to anywhere outside of America), people unknowingly looking out for your safety, were just a few of the benefits. I actually argued with a police officer emphatically for about 20 minutes, no fear of being shot, arrested or beaten. I fussed with police in Ghana, in Kenya, on the Togo/Benin border. For a person who MAY have had 2 arguments my whole life in America, I know made a hobby of recreational bickering and belligerence. I even yelled two or three times, first time ever. Of course I didn’t mean it, but it was good to get full use of my lungs.

In Africa, I felt more American than I ever have in life. I could exhibit and practice those inalienable rights mentioned in my civics classes, with no fear of repercussions, penalty or punishment.

Africa also assisted me in seeing what poverty did and did not look like. I worked and lived in several villages, and could attest that the amount of money one earned or had did not determine poverty. In Kenya I met a 112 year old woman, who had lived and worked on her coffee farm for the majority of her life. She did not speak a word of English, but communicated to me the regal nature and self respect of the monarch she is. Her spirit of self sufficiency and confidence in her culture gave her the aura and confidence of a Silicon Valley billionaire. Witnessing Queens of the Soil in villages and rural communities throughout Africa, also reshaped how I started viewing agriculture, and its role in African peoples lives. We have lived and breathed with the soil, since the times of the Nile Valley Civilization and as inhabitants in the Garden of Eden. The first and oldest profession according to the bible was a farmer and not what you may have been thinking…..Empires were and are being built on the unique relationship Africans have had with the earth we were originally spawned from. As C.W. Lowdermilk documented in ‘The Conquest of the land’, the rise and fall of kingdoms were predicated on agriculture. To think, a country like Ghana, taking a few cocoa trees, and in less than 100 years , producing enough chocolate (in conjunction with its neighbor Ivory Coast) to have it in every school, grocery store, gas station and home in America. My ancestors as well labored on behalf of America in a similar manner, producing zero pounds of cotton in 1790, to 3 billion pounds of cotton by 1861. In a span of 71 years, both crops, cotton and cocoa, produced by African labor and agriculture changed the scope, taste and wealth of the world. The ability and skill to work with the land and create income and sustenance for your family and community erased any notion of abject poverty, but rather planted a seed of purpose and pride above profit and productivity. The oldest and healthiest people I’ve seen on the planet have been barefoot with a hoe in their hand.

We decided to return home last year as nothing can compare to the love of family. The experience proved to be great for my entire family, both immediate and extended. And to say we missed the comfort and security of grandparents and their super hero like baby sitting abilities is an understatement. We went 5 years without a sitter. Five years with three very small very active children. In returning home we graciously accepted the passing of the torch of our family farm and desire to shine greater light on our family legacy.

On our return from West Africa, ideas and ancestry started to come full circle in the second phase of my spiritual ascendancy to be a conduit for those ancestors who have come before me to restore African values in my children and community and acknowledge the presence of those forgotten in the fields, paths, journeys and passages of the enslavement process. I’ve spent many days and some nights, and given many tours in the Cape Coast Slave Dungeon, one of the most solemn and desolate places in my travels. The slave dungeons have had a greater impact upon me than the Byzantine Church, the shrine of the Holy Sepulcher, the Wailing Wall, the Dead Sea, the Sea of Galilee or wading in the River Jordan. The dungeons were Amazon warehouses for the most valuable and history changing commodities in the history of the world.

Being a member of the fourth cohort of VALOR is a testament to those individuals, those kidnapped and enslaved Africans who worked fields, who lived and died getting to slave ports dotted along the coast of West Africa. Those prisoners of an African War on Terror that lasted for 400 years that built the largest empire the world has ever known. VALOR is an opportunity to tip my hat, give respect to those whose shoulders, battered and bruised, beaten and trampled are still strong enough to carry the weight of my 142 lb slender frame.

My legacy in agriculture precedes the establishment of the Commonwealth of Virginia and the constitutional convention. It is only right and responsible that I gave honor and recognition to my founding mothers and fathers who built this nation and authored my family book. So to really know about me, you have to get a sense of whose eyes I view agriculture and the world through..

Spiritually grounded, agriculturally motivated, ancestor inspired and physically immortal (I’m sure I’ll blog about this in the next two years), I am the Michael Carter Jr..

Published by michaelcarterjr

View all posts by michaelcarterjr

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Akuapem twi contemporary bible (akuapem twi nkwa asɛm) (akna) biblica 2020 [jan'2021] (twiakna), copyright information.

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The Akuapem Twi Contemporary Bible Bible text may be quoted in any form (written, visual, electronic or audio), up to and inclusive of five hundred (500) verses without the express written permission of the publisher, providing the verses quoted do not amount to a complete book of the Bible nor do the verses quoted account for twenty-five percent (25%) or more of the total text of the work in which they are quoted. For such uses, notice of copyright must appear on the title or copyright page as follows:

When quotations from the Akuapem Twi Contemporary Bible Bible text are used by a local church in non-saleable media such as church bulletins, orders of service, posters, overhead transparencies, or similar materials, a complete copyright notice is not required, but the title (Akuapem Twi Contemporary Bible) must appear at the end of each quotation.

Permission requests that exceed the above General Use Guidelines must be directed to and approved in writing by Biblica, Inc. Please send permission requests through the Contact link at Biblica.com , or by mail to Biblica, Inc., Attn: Rights and Permissions, 1820 Jet Stream Drive, Colorado Springs, CO 80921-3696, USA.

BIBLICA, THE INTERNATIONAL BIBLE SOCIETY, provides God’s Word to people through Bible translation and Bible publishing, and Bible engagement in Africa, Asia Pacific, Europe, Latin America, the Middle East, and North America. Through its worldwide reach, Biblica engages people with God’s Word so that their lives are transformed through a relationship with Jesus Christ.

Twi Reflexive Pronouns | Twi Grammar

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How well do you know about the English pronouns myself, yourself, himself, herself, itself, ourselves, yourselves, and themselves? These are what we call reflexive pronouns.

Join me as we take a look at Twi reflexive pronouns in our sixth lesson in the Twi pronoun series.

What is a reflexive pronoun?

A reflexive pronoun is a pronoun that is used when both the subject and object of a sentence refers to the same entity. In other words, when a reflexive pronoun is used, it shows that the person, animal, or thing that is performing the action of the verb is also the recipient of the action. Consider the examples below; the reflexive pronouns have been italicized and underlined.

1. Medɔ me ho .

I love myself .

2. Wogye wo ho di.

You believe in yourself .

3. Ɔsiesiee ne ho .

He/she dressed himself/herself .

Video Lesson

How do we form reflexive pronouns in Twi?

Just like we did with the formation of possessive pronouns in our previous lesson, we form Twi reflexive pronouns by adding a single word to the possessive adjectives we have in Twi. That single word is ho (self) as you may have noticed from the examples above. Again, for the purpose of this lesson, let’s list the Twi possessive adjectives here: me (my), wo (your), ne (his/her), ne (its), yɛn (our), mo (your, pl.) and wɔn (their).

Now, let’s do a little breakdown.

me (my) + ho (self) = me ho (myself).
wo (your) + ho (self) = wo ho (yourself )
ne (him/her) + ho (self) = ne ho (him/herself).

I hope you get the idea. Now, let’s list the Twi reflexive pronouns there are.

List of reflexive pronouns in Twi

So, just like the possessive pronouns, Twi reflexive pronouns are represented by two words each.

More usage examples

4. Meresere me ho .

I am laughing at myself .

5. Woretwa wo ho ntorɔ.

You are lying to yourself .

6. Kofi redwene ne ho .

Kofi is thinking about himself .

7. Abaayewa no reyɛ ne ho fi .

The girl is dirtying herself .

8. Yɛnnodɔ yɛn ho .

Let’s love ourselves .

9. Moha mo ho dodo

You worry yourselves too much.

10. Wɔbu wɔn ho .

They respect themselves .

Twi reflexive pronouns as direct objects

Just as all the examples above (1 – 10) show, a reflexive pronoun in Twi may act as the direct object in a sentence. This is the case when the object – represented by a reflexive pronoun in this case – is directly affected by the action of the verb.

So, from example 4, if we ask:

Meresere hwan? (whom I’m I laughing at?), the answer me ho (myself) is the entity that is directly affected by the action of the verb and thus the direct object.

Twi reflexive pronouns as indirect objects

A reflexive pronoun in Twi may also act as the indirect object in a sentence. This happens when the object reflexive pronoun is the recipient of the direct object. Let’s look at the example below.

11. Akosua bɔ mpaeɛ ma ne ho da biara.

Akosua prays for herself every day.

Now, if we ask:

Hwan na Akosua bɔ mpaeɛ ma no da biara? (For whom does Akosua pray every day?), the answer ne ho (herself) is the recipient of the direct object mpaeɛ (prayer) hence the indirect object.

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How? How Old? How Much? How Many? in Twi

Today’s lesson completes our series on Twi question words. We’ve, thus far, had a lesson each on the introduction, 4 ways to ask “what?” in

2 Ways to Ask “When?” in Twi

The present lesson is the seventh in the series on Twi Question Words. Thus far, we’ve had a video each on the introduction, 4 ways

2 Ways to Ask “Which?” in Twi

Welcome to the sixth lesson in the series on Twi question words. Thus far, we’ve had a lesson each on: Introduction to Twi Question Words

2 Ways to Ask “Where?” in Twi

This is the fifth lesson in the series on Twi question words. Thus far, we’ve had a lesson each on the introduction, 4 ways to

2 Ways to Ask “Why?” in Twi

Thus far in the TWI QUESTION WORDS series, we have looked at: Introduction to Twi Question Words 4 Ways to Ask “What?” in Twi Who?

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Noun phrase and clausal connectives in Akan

This paper explores the semantics and pragmatics of noun phrase and clausal connectives in Akan (Niger-Congo, Kwa branch), highlighting dialectal variation. In Fante, noun phrases may be conjoined by nye which encodes comitativity, or na, which is underdetermined between comitative and coordinative meanings. Asante, on the other hand, uses the underdetermined noun phrase connective ne. The interlocutor in Asante thus relies on contextual information to determine the intended interpretation. Clausal conjunction in both dialects is performed by na, but a temporal marker can be aptly used in certain contexts as an alternative to the clausal connective. This situation, where the temporal marker functions as a clausal connective, is more general in Fante where the temporal marker is even used in certain contrastive contexts. This phenomenon demonstrates the close conceptual affinity between temporal markers and clausal coordinators.

Related Papers

Nana Aba Amfo

Noun phrase conjunction in Akan (Niger-Congo, Kwa) is performed by placing a connective between two noun phrases, but there is some variation in the forms used in the major dialects. In the Twi dialects the connective is ne, but Fante speakers may use nye or na depending on whether a comitative or a coordinative interpretation is intended. This paper focuses on the historical origins of the noun phrase connective n(y)e in Akan. It suggests that Akan patterns with other sub-saharan African languages such as Ewe, Ga, Yoruba and Hausa, which have noun phrase connectives originating from comitative verbs. This suggestion is based on the morpho-semantics of these connectives. In addition, the paper demonstrates that the origin of the connective n(y)e could be further traced to an equative copula in the language. This conclusion is based on syntactic and semantic evidence available in the language and strengthened by the cross-linguistic tendency for copula verbs to develop into noun phra...

Obed Nii Broohm

This paper provides an overview of lexical and clausal nominalization in Esahie, a relatively underdescribed and undocumented Kwa language. We show that in Esahie, lexical nominalizations lose all verbal properties whilst clausal nominalizations retain certain verbal features. Overall, nominalization in Esahie is typically a case of lexical rather than clausal nominalization. Lexical nominalizations in Esahie may take the form of simple affixation, parasynthesis or compounding. We also provide further empirical support against Aronoff’s (1976) Unitary Base Hypothesis and show that certain inflectional operators in Esahie belong to the group of word-class-changing inflectional markers (cf. Haspelmath 1996; Bauer 2004). Data used in this work emanates from a series of fieldworks conducted in the Western-North region of Ghana, and the argumentation approach adopted is descriptive.

Paulette ROULON-DOKO

Kelechukwu Ihemere

This paper presents descriptions and analyses of noun clauses attested in my data of Nigerian Pidgin English as spoken in the southern Nigerian city of Port Harcourt. It will be shown that in Nigerian Pidgin noun clauses may optionally begin with the noun clause introducer 'se'. This is the only morphological marking device, which distinguishes noun clauses from other clauses. Additionally, noun clauses in the language occur in one of two syntactic positions following the verb of their super-ordinate clause: the object position or the adverbial position. Since there is little or no evidence in Nigerian Pidgin to make a case for the existence of categories like the ‘copular’, ‘adjective’, or ‘intransitive verb’. Hence, the standpoint taken in this paper is that a noun clause that does not occupy the adverbial position can be said to be the syntactic object of the verb of the clause to which it is subordinate.

This paper provides an overview of lexical and clausal nominalization in Esahie, a relatively under-described and undocumented Kwa language. We show that in Esahie, lexical nominalizations lose all verbal properties whilst clausal nominalizations retain certain verbal features. Overall, nominalization in Esahie is typically a case of lexical rather than clausal nominalization. Lexical nominalizations in Esahie may take the form of simple affixation, parasynthesis or compounding. We also provide further empirical support against Aronoff's (1976) Unitary Base Hypothesis and show that certain inflectional operators in Esahie belong to the group of word-class-changing inflectional markers (cf. Haspelmath 1996; Bauer 2004). Data used in this work emanates from a series of fieldworks conducted in the Western-North region of Ghana, and the argumentation approach adopted is descriptive.

Shuichiro Nakao

Semantic verb classes in Tima (Niger-Congo)

Nataliya Veit

This study represents a linguistic analysis of verbs in Tima, a Niger-Congo language spoken in Sudan. The aim is to establish coherent semantic classes of verbs based on their common morphosyntactic behavior, the underlying hypothesis being that the commonalities in the morphosyntactic behavior may be accounted for by common semantic components shared by verbs that behave similarly. The participation of verbs in valency-changing operations is taken as a pattern of common morphosyntactic behavior. Valence and, concomitantly, argument structure alteration is signaled in Tima by the employment of derivational suffixes. Extension by particular derivational suffixes is available to particular groups of verbs, i.e. the productivity of a given derivational morpheme is restricted by the lexical semantics of verbal roots. Tima has a rich derivational morphology, particularly in its postverbal elements (affixes and clitics). Yet two suffixes are most relevant in terms of valency-changing operations in that they show specific compatibility constraints and depend on the meaning of the verb. The distribution of these two suffixes, -ʌk/-ak, which is used in detransitivizing constructions, and -Vk, which can serve in both intransitivizing and transitivizing functions, is the major concern of the present dissertation. Both morphemes are multifunctional; their specific reading depends on the semantic class of the verb extended by the suffix. The dissertation is structured around these two morphemes and their distribution across the Tima verbal lexicon. The general background, including theoretical issues and general linguistic information on the Tima language, is presented in Chapter 1. Chapters 2 and 3 describe the functional scope tied to the verbal semantics of the morphemes -ʌk/-ak and -Vk, respectively.

Imperial Journal of Interdisciplinary Research

Unubi, S U N D A Y Abraham (USA)

This paper discusses the use of conjunctions in some languages of Africa. Conjunctions which are words used to link or connect two words, phrases, clauses or sentences together, either in speech or in writing, are not restricted to English alone, but are also found and used in other languages of the world. Conjunctions are regarded as one of the eight parts of speech in English, according to the traditional grammar. In English, the basic function of conjunctions, which is that of linking or connecting, also does same in these languages of Africa, as captured in this paper but there is a slight difference. This paper is rich because the author has worked hard to trace the presence and use of conjunctions in a good number of African languages as outlined here, and it will be of great interest to both students and scholars in the fields of English/Linguistics in particular, and the entire readership in general. The (main) author, having written on conjunctions in English: meaning, types and uses before now, deemed it fit to carry out this study because this crucial area of language study perhaps seems to have received less attention from language scholars and students. The reason for this is attributable to the fact that conjunctions have been adjudged few, and as such, it is believed that there is not enough to say there. Therefore, this article serves as an impetus to those who might like to carry out studies in this area of language study.

Konstantin Pozdniakov

Education and Linguistics Research

Prof Edward Owusu

The paper compares how the simple clause is expressed in Akan (Kwa, Niger-Congo), Dagaare (Gur, Niger-Congo) and English. It examines the simple clause in relation to noun phrase, verbal phrases, adpositional phrases, basic word order in declarative and focus constructions, and the basic locative construction. Basically, the study reveals that despite the differences, Akan and Dagaare have a lot in common as compared to English. This of course shows how distant English is from the two African languages. Certain linguistic features such as serial verb construction and focus constructions were unique to Akan and Dagaare and this, is not surprising since languages within the same language family (Niger Congo) tend to share certain lexical, phonological, morphological and syntactic features. The significant variation between these languages shows where Akan and Dagaare languages diverge into other sub-family groups: Kwa and Gur, respectively.

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