Ɔkyeame

Ɔkyeame no yɛ ɔhene anaa ahenfoɔ bi kasamafoɔ. Ɔno na ɔkasa ma ɔhene no wɔ dwabɔaseɛ, ahenfie ne dwumadie biara ɔhene abɔdwa ne ahɔhoɔ ahyia redi nkitaho. Sɛdeɛ ɔbata ɔhene ho nti wɔtumi frɛ no ɔhene yere ma no yɛ yie.^[1] Asɛmfua ɔkyeame no kyerɛ obi a n'ano ate yie pa ara wɔ amammerɛ kwan so. ^[2]

Ahenfoɔ dodoɔ no ara wɔ akyeame pii na wɔn dodoɔ tumi duru du mmienu mpo.^[2] Ɛnyɛ ahenfoɔ nko ara na ɛwɔ ɔkyeame mmom ahemaa nso akyeame a wɔyɛ maa. Ɔkyeame biara wɔ poma a ɔkura de di ne dwuma na ne din ne akyeamepoma.^[3] Saa poma yi akyeame a wɔyɛ mmarima nko ara na ɛde di dwuma wɔn a wɔyɛ mmaa no deɛ wɔmfa nni dwuma mmom ntoma a wɔfura no di saa dwuma no ma wɔn. ^[2]

Ne dwumadie

Dwumadie a ɔkyeame di no gu mu ahodoɔ pii. Saa dwuamdie ahodoɔ yi wɔkyekyɛ mu akuoakuo. Yei ne, ne dwumadie wɔ ahenfie, ɔman no amanyɔsɛm mu ne ɔhene bi ne manfoɔ anaa ɔman foforɔ bi nkitahodie mu. ^[3] Nhwehwɛmu kyerɛ sɛ, ɔkyeame tumi di dwuma sɛ ɔhene bi kasamafoɔ, ne futufoɔ, ne somafoɔ. Afei nso, ɔno na ɔdi kuo a wɔsoma wɔn sɛ wɔnkɔ abisa wɔ nananom hɔ berɛ a tebea bi asɔre no anim. Sɛ ɔhene bi kɔ akura anaa ɔwu a, ɔkyeame na ɛdi amanneɛbɔ kuo no anim na wɔde to dwa^[4]na sɛ ɔhene bi regu nsa a, ɔno na ɔboa no pa ara.^[2]

Afei nso, ɛyɛ ɔkyeame no asɛyɛdeɛ sɛ ɔsiesie ɔhene no kasa bi a wɔaka na ɔma no yɛ dɛ pa ara na ɛtɔ asom. Ɛsɛ sɛ ɔhwɛ sɛ ɔhene no renni mfomsoɔ biara wɔ ne kasa mu na ɔbɔ ɔman no abakɔsɛm ho ban.^[2]

Baabi a menyaa mmoa firiiɛ

↑ Watson-Nortey, N. K. L. (2020). In the Voice of the Chief: The Role of the ‘Okyeame’in Protecting the Gates of Traditional Royal Communication. language, 91.
1 2 3 4 5 Yankah, K. (1995). Speaking for the chief: Okyeame and the politics of Akan royal oratory. Indiana University Press.
1 2 Marais, K. (2020). Okyeame poma: Exploring the multimodality of translation in precolonial African contexts. In The Routledge Handbook of Translation and Activism (pp. 95-111). Routledge.
↑ Quarcoopome, Nii O. (ed.) (1996) African Form and Imagery: Detroit Collections. Detroit: Detroit Institute of Arts.

[1] Watson-Nortey, N. K. L. (2020). In the Voice of the Chief: The Role of the ‘Okyeame’in Protecting the Gates of Traditional Royal Communication. language, 91.

[:0-2] 1 2 3 4 5 Yankah, K. (1995). Speaking for the chief: Okyeame and the politics of Akan royal oratory. Indiana University Press.

[:1-3] 1 2 Marais, K. (2020). Okyeame poma: Exploring the multimodality of translation in precolonial African contexts. In The Routledge Handbook of Translation and Activism (pp. 95-111). Routledge.

[4] Quarcoopome, Nii O. (ed.) (1996) African Form and Imagery: Detroit Collections. Detroit: Detroit Institute of Arts.

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