Eʋe

Eʋe pl or sg (plural Eʋes)

1. Alternative form of Ewe.
   • 1971, Gilbert Ansre, “Language Standardisation in Sub-Saharan Africa”, in Thomas A[lbert] Sebeok, editor, Current Trends in Linguistics, volume 7 (Linguistics in Sub-Saharan Africa), The Hague, Paris: Mouton, →LCCN, page 687:

     He continued that Lome, which was mainly Aŋlɔ-speaking, would become the capital town, the educational headquarters, and the terminal for the proposed railway system which was to service the interior. This would give the western Eʋes more trading advantages. He added that already, indigenous clerks in the provincial centres of Kpalime and Kpando were western Eʋes (mostly Aŋlɔs) and not Popos (Anexɔs).

   • 2011, Jakob Spieth, “[The HO – Tribe] Economic Life”, in Emmanuel F. Tsaku, Marcellinus Edorh, Raphael Avornyo, Mary Esther Kropp Dakubu, transl., edited by Komla Amoaku, The Ewe People: A Study of the Ewe People in German Togo, Legon, Accra, Ghana: Sub-Saharan Publishers, →ISBN, page 375:

     As the Eʋes (that is the people of Ho with some Ewes from surrounding towns) fled to Ave during the Asante war, they brought it with them from there.

   • 2011, D. N. A., Hey, You Better Know Before You Go!, Trafford Publishing, →ISBN, page 35:

     The coastal Eʋes, being mostly traders and fishermen, are found in almost every town in Ghana.

   • 2014, Dela Quampah, “Ghanaian Traditional Leadership Milieu and the Contextualization of Christianity”, in Good Pastors, Bad Pastors: Pentecostal Ministerial Ethics in Ghana, Eugene, Ore.: Wipf & Stock, →ISBN, page 46:

     Chris Abotchie undertakes an elaborate exploration of the various mechanisms for social control among the southern Eʋes by isolating the relevant factors of lineage identity, rites of passage, traditional leadership, and what he calls the “magico-religious mechanism.” Abotchie’s magico-religious category emphasizes that the Eʋes hold criminal acts as offensive to the gods, who consequently engage supernatural forces to regulate human behavior in the community.

   • 2014, Dorothy BEA Akoto-Abutiate, “The Eʋe-Speaking Peoples”, in Proverbs and the African Tree of Life: Grafting Biblical Proverbs on to Ghanaian Eʋe Folk Proverbs, Leiden, S.H., Boston, Mass.: Brill, →ISBN, page 31:

     These regions are occupied by three main migrant groups - the Northern Eʋes, Central Eʋes and the Southern Eʋes, respectively.

   • 2020, Ebenezer Yaw Blasu, “Glossary”, in African Theocology: Studies in African Religious Creation Care, Wipf & Stock, →ISBN:

     For her this explains why the Eʋe call a human shadow cast on a surface luʋᴐ, while that of other solid objects is differently described as vᴐvᴐli.

   • 2022, Fernando Palacios Mateos, editor, Comprendiendo/Understanding América, Pontificia Universidad Católica del Ecuador [Pontifical Catholic University of Ecuador], →ISBN:

     Eʋes, in general, are found in the Volta Region of Ghana and some parts of Togo, Benin and Nigeria. […] Although the Eʋe migrated from Yorubaland in Nigeria almost six centuries ago, they still possess a few Yoruba cultural elements, some of which are exhibited in their music and dance forms. […] However, Galoeta (1985) writing on drum making among the southern Eʋes of Ghana and Togo, notes that Akpese musical instruments consists of two Congas and the “patange” (pati) drum (a small two-sided drum play with a thin stick), added to bells and rattles. […] In this chapter, we have recounted its history, placing it in the socio-cultural lives of the Eʋe of Ghana and some African on the diaspora communities.

Eʋe

1. Alternative form of Ewe.
   • 1971, Gilbert Ansre, “Language Standardisation in Sub-Saharan Africa”, in Thomas A[lbert] Sebeok, editor, Current Trends in Linguistics, volume 7 (Linguistics in Sub-Saharan Africa), The Hague, Paris: Mouton, →LCCN, page 688:

     Today standard Eʋe is the variety that is used in educational and religious literature.

   • 2011, D. N. A., Hey, You Better Know Before You Go!, Trafford Publishing, →ISBN, page 35:

     Eʋe is spoken in the Volta Region of Ghana, Benin, Togo, Nigeria and by nationals residing in the diaspora.

   • 2014, Dorothy BEA Akoto-Abutiate, “The Eʋe-Speaking Peoples”, in Proverbs and the African Tree of Life: Grafting Biblical Proverbs on to Ghanaian Eʋe Folk Proverbs, Leiden, S.H., Boston, Mass.: Brill, →ISBN, page 31:

     The language and culture of these groups of Eʋe-speaking peoples differ from each other only slightly.

   • 2017, David C. K. Tay, “[Bremen Mission Society and E. P. Church: 1847-1955] Berlin Conference”, in Mawuli School: The Early Years, FriesenPress, →ISBN:

     Bernhard Schlegel, the first missionary to study Eʋe systematically, after considerable research, reached the decision that the standardized Eʋe be based on the coastal Aŋlɔ dialect.

   • 2019, Katharine Alexandra Collier Skinner, Wilson Yayoh, editors, Writing the New Nation in a West African Borderland: Ablɔɖe Safui (the Key to Freedom) by Holiday Komedja, Oxford University Press, →ISBN:

     Ablɔɖe was initiated and sustained by a shoemaker named Holiday V. K. Komedja, and written almost entirely in his mother-tongue, Eʋe.

   • 2020, Ebenezer Yaw Blasu, “Glossary”, in African Theocology: Studies in African Religious Creation Care, Wipf & Stock, →ISBN:

     The Eʋe used in this study predominantly reflects the Eʋe spoken by the Tᴐŋu districts of Southern Volta Region of Ghana.

   • 2020, Takako Mino, Prince Paa-Kwesi Heto, “Educating Humans”, in Journal of Interdisciplinary Studies in Education, volume 9, number SI, →DOI, page 41:

     The Eʋe people, spread across West Africa, use the phrase “amenyenye gborbor eno zi deme” (Eʋe: the spirit of becoming human has settled in him/her) to describe someone who has become truly human.

Eʋe (not comparable)

1. Alternative form of Ewe.
   • 2014, Dela Quampah, “Issues in Pentecostal Ministerial Ethics in Ghana”, in Good Pastors, Bad Pastors: Pentecostal Ministerial Ethics in Ghana, Eugene, Ore.: Wipf & Stock, →ISBN, page 141:

     From the Eʋe context, Dawubo Gavɔ, the priest in charge of Anyigbatɔ Shrine in Denu, Ghana, explains that a prospective priesthood candidate is normally observed for six months before admission, then trained for a further three years.

   • 2014, Dorothy BEA Akoto-Abutiate, “The Eʋe-Speaking Peoples”, in Proverbs and the African Tree of Life: Grafting Biblical Proverbs on to Ghanaian Eʋe Folk Proverbs, Leiden, S.H., Boston, Mass.: Brill, →ISBN, page 31:

     Several values or virtues can be associated with Eʋe folk proverbs, which this book considers as the African tree of life, on to which ‘shoots’ of the biblical tree of life in Proverbs 25:1–29:27 can be ‘grafted’.

   • 2017, David C. K. Tay, “[Bremen Mission Society and E. P. Church: 1847-1955] Post Asante War Growth”, in Mawuli School: The Early Years, FriesenPress, →ISBN:

     After the Asante War ended in 1874, a number of the Eʋe refugees returned home to put into practice what they had learned.

   • 2018, Elvis Yevudey, “The representation of African languages and cultures on social media: a case of Ewe in Ghana”, in Augustine Agwuele, Adams Bodomo, editors, The Routledge Handbook of African Linguistics, Routledge, →ISBN, part IV (Language and society: theory and practice):

     For instance, the aim of the Eʋe & Proud-focused group is to translate Ewe names into English.

   • 2019, Ebenezer Yaw Blasu, “The Bible and Caring for the Land: African Thecology as Christian Impulsion for Creation Care”, in Benjamin Abotchie Ntreh, Mark S. Aidoo, Daniel Nii Aboagye Aryeh, editors, Essays on the Land, Ecotheology, and Traditions in Africa, Eugene, Ore.: Resource Publications, →ISBN:

     Birgit Meyer observes among the Peki-Eʋe in Ghana that the pietistic salvation message of the Norddeutsche Missionsgesellschaft (NMG) did not only “demonise” the “Eʋe gods and spirits,” but also drew a “boundary between Christianity and Eʋe religion,” and, hence, ecocultural self-understanding.

   • 2020, Gertrude Dzifa Torvikey, “Feminist Parenting: A Memoir in Motion”, in Rama Salla Dieng an Andrea O’Reilly, editors, Feminist Parenting: Perspectives from Africa and Beyond, Demeter Press, →ISBN, part I (Feminist Mothering Journeys):

     In the Eʋe tradition, barring any medical complications, a child is to be named on the seventh or the eighth day after birth by the child's father or male relation of the father, if the latter is not physically present.

   • 2020, Takako Mino, Prince Paa-Kwesi Heto, “Educating Humans”, in Journal of Interdisciplinary Studies in Education, volume 9, number SI, →DOI, page 41:

     The Eʋe people, spread across West Africa, use the phrase “amenyenye gborbor eno zi deme” (Eʋe: the spirit of becoming human has settled in him/her) to describe someone who has become truly human.

   • 2022, Fernando Palacios Mateos, editor, Comprendiendo/Understanding América, Pontificia Universidad Católica del Ecuador [Pontifical Catholic University of Ecuador], →ISBN:

     Its popularity among the Eʋe communities and other ethnic groups in Ghana and beyond has been extraordinary.

(This etymology is missing or incomplete. Please add to it, or discuss it at the Etymology scriptorium.)

• IPA^(key): [ɛ̀βɛ̀]

Eʋe

1. Ewe people

Eʋe

1. Ewe language