This paper explores the play "The Marriage of Anansewa" written by Efua T. Sutherland in the s and posits that the playwright draws attention to some unpalatable characteristics of the Ghanaian society at the time such as poverty, gullibility and materialism. The gullibility. To ask other readers questions about The Marriage Of Anansewa, please sign up . please can i get a pdf of "Marriage of Anansewaa" as soon as possible?. A study of Efua Sutherland's The Marriage of Anansewa. J.B. SMITH. "The Old Eel that Come Up through Breydon Water": Arthur Ransome's Work as a.
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Get this from a library! The marriage of Anansewa ; Edufa: two plays. [Efua Theodora Morgue Sutherland]. Ajumeze, Henry Obi. "Revisiting Efua Sutherland's The Marriage of Anansewa: Post-anansegoro and post-colonial discourse". vol. 3, Theatriks, 5 No.1, June, Telling the Anansesεm, Decoding Meanings and Symbols: Myth and Mythography in Efua T. Sutherland's the Marriage of Anansewa.
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Your rating has been recorded. While material support was indeed an important characteristic of the PFRRs, the proverbs also clearly and prominently communicated a value of Nurturant and Emotional forms of Support within the context of Akan romantic relationships.
These proverbs illustrate the importance of both Action Facilitating and Nurturant Support, which are both found to be strongly associated with high relationship quality Overall et al.
An overlapping category of proverbs specifically addressed the concept of love. Collectively, they communicate Akan expectations of what love is and does e. Love does not listen to rumors; Love forgives shortcomings; Love is pure , as well as what love is not or does not do e. Love does not go for water and does not go for firewood, but it eats; A lover does not listen to argument.
While the idea of passionate love was not explicitly addressed, the notion of devotion was present in proverbs such as Love is death and Love is ill with stubbornness. Relationship Problems [ TOP ] The third major theme in the subset of proverbs analyzed was a focus on relationship problems which could obviously pose threats to relationship satisfaction, quality and stability.
Many of such proverbs placed the root of relationship problems on specific characteristics of one partner. For example, a proverb that addressed unfaithfulness in a romantic relationship states: It is the woman whose husband is absent that we have sex with. While the absent husband was the focus of the previous proverb, women were the protagonist in several proverbs such as A stubborn woman causes trouble and If a too-clever woman gets married she does not succeed manifest meaning: Men do not like their womenfolk to be cleverer than them.
This indicates that, overall, the ideal Akan woman in the context of a romantic relationship is non-disruptive and non-threatening to the male ego.
Therefore, putting effort into building and maintaining the relationship is critical to making it successful. Akan values relating to conflict management in the context of marriage suggest that partners are at the very least in part responsible for refraining from behavior that could potentially elicit conflict.
When conflict does occur, however, messages categorized elsewhere such as Love forgives shortcomings suggest approaches to conflict resolution. General Discussion [ TOP ] The present study explored patterns of representation of romantic relationship dynamics and associated traditional values in Akan proverbs.
African Studies research asserts that Akan women are expected to contribute to the relationship by bearing children and running the household, and men in turn are expected to financially provide for their spouses.
This aspect is seen through proverbs such as The profit from marriage is birth and If a wife goes away, a child stays, which translates to You may lose your original investment and still get to keep the proceeds. In line with the apparent decline in the primacy of a financial investment, the proverbs indicate that in addition to instrumental support, emotional and relational support feature prominently in romantic relationships. This is an important indication that runs contrary to the positions of some writers e.
Ananse makes his final decision about whom his daughter gets to marry on the basis of not only displays of wealth, but also a demonstration of care.
One proverb puts it this way: Marriage is good, but to love is hard work. In fact, the Akan tradition seems to project a model of loving - a doing state, in marked contrast to a Western model of being in love - an affective state. While we by no means suggest that a person subscribing to the model of Akan love lacks the ability to be in love, fall in love, or suffer heartbreak from a long-lost love, we argue that in the Akan context, the more salient aspects of articulating and perhaps even experiencing romantic love falls along the dimensions of providing care.
The identified representative patterns of romantic relationship dynamics and associated traditional values not only impact how people and their extended families choose partners, but also determine how well things are progressing in the course of a developing relationship, and shape how individuals may rate the quality of their romantic relationships.
Atobrah and Adomako Ampofo for instance report that Ghanaian wives diagnosed with cancer commonly acknowledged insufficient emotional support from their spouses during their treatment and recovery phases, but seemingly found the lack of practical support exhibited by their husbands as less of a problem. Indeed, some of the interviewees reported allowing the men to avoid providing practical support by engaging in behaviors such as transporting themselves to the hospital for treatment and check-ups, and moving in with female relatives during difficult recovery periods due to the perception that the men would not be able to assist them.
Also, perceived inequities in instrumental and emotional support may serve as sources of jealousy, anger, discontent and conflict in monogamous and - although they have declined - polygamous relationships. In the former case, spouses may experience negative emotions if the levels of support they receive dwarf in comparison to what is proffered to extended family members. In the latter case, the frame of reference tends to be co-wives. In combination with external social factors, the identified romantic relationship values may influence decisions regarding whether to stay in a faltering relationship or leave it when problems arise or persist.
Adjei observes that in addition to anticipated post-divorce social stigma, concerns about instrumental support for a woman and her children often serve as a significant barrier preventing Ghanaian female victims of intimate partner violence from leaving their abusers.
Financial support, however, is by no means the only consideration: Adongo et al. The identified values suggest a perspective from which people outside of the relationship may offer social support when asked for advice. One specific way in which proverbs are used is to elicit restraint in members of a society to minimize social disruption. Hence, for example, a disgruntled husband complaining about his wife may be reminded of the adage that If your wife is no good, it does not mean that you sleep alone manifest meaning: Any wife is better than none , providing a frame that suggests suppression of his experienced and expressed discontent with his wife.
The relationship elements identified in our study have implications for intercultural romantic relationships in which expectations of involved partners may be misaligned. For example, suppose a male subscriber to traditional Akan romantic relationship norms considers himself an excellent spouse on the basis of successfully providing instrumental, emotional, and relational support.
If his partner expects grand gestures and frequent displays of passionate love - an expectation he may not fully understand or appreciate - he may be viewed as not being sufficiently invested in his shared romantic relationship.
Consequently, the quality and longevity of his marriage may come into question. It would be reticent not to address, due to social and cultural change, the relevance of proverbs in contemporary Akan society. Gyekye and Mbiti argue that proverbs are important windows into African realities from which dominant worldviews and philosophies can be deduced. Also, Yankah , and several others indicate that the utility of proverbs lies in their brevity and memorability, two qualities that are harnessed to encapsulate and transmit specific cultural values - the same cultural values- across generations.
However, given that there have been drastic changes in Akan marriage over time, it is important to distinguish between the traditional and the contemporary. Yet, numerous continuities between the past and the present persist: marriage is still very highly valued, men are still perceived as the major breadwinners, women are still responsible for most of the housework, childless marriages are repulsed, and extended families play important roles in engagement and marriage ceremonies e.
Adomako Ampofo et al.
While the precise extent to which the proverbs accurately capture Akan values in the contemporary world is unclear and should be a subject of future research, it is certain that these proverbs tap into traditional values. To right this irruption, he sets out on a self-regenerative process. According to him, he had to cover the cosmic world to rewrite this history and contact those necessary The Marriage, He untraps himself from his own web of lies and deceits.
In entering the world of the dead and resurrecting through the power of love, Anansewa exemplifies the worldview of her people.
The Marriage of Anansewa as a Criticism of Ghanaian Society
They believe both in the power of love and in the fact that their cosmos is divided into two — spiritual and physical. The incantatory power of her father to raise her not only from death but also to appeal to the ancestors portrays that the spiritual and the physical in the African world are juxtaposed.
The ancestors have a say in some of the physical happenings. Archetypal Models and Totems a. Archetype Archetype has been described as the original model from which all other similar and related objects, ideas, persons are derived, created, produced or patterned see for example Eliade, and Ngumoha, This is basically relevant to Ananse and his representative symbol, the spider, its web-spinning efficacy and the utilization of the web-screen.
The spider, an arachnid, traps with its web. It spins and unspins depending on its situation. He confuses, convinces and influences every other character that comes in touch with him.
The original spider, after entwining its victims in its web, squeezes life out of them. This, Ananse does by squeezing sense and creativity out of his victims, turning them into the living-dead at least without their conscious knowledge.
Representing the spider and its web as a covert shield from outsiders, Sutherland uses the web-screen. With this, the Spider nay Ananse, withdraws into himself, rethinks his plans, is rejuvenated, traces the effect s of his actions on his victims and comes out blazing with new thoughts and plans.
Totems Humans in antiquity respected animals, and plants. They, therefore, saw themselves as related to the creatures. Sutherland epitomizes this with her exploratory examination of the Akan Ghanaian socio-religious beliefs with reference to some totemic figures.
From the applications ascribed to the suitors, their totemic references can be inferred. These totemic representations in themselves come to naught if their characteristics are not brought to bear on their human subjects. Even to the derogatory stage, totems become useful.
Finally, there is the use of the clan staff which can be referred to as the totem pole bearing the carving of the family or clan totem. It is used during official ceremonies: It is used at the lying-in-state of Anansewa The Marriage, Each of the mythic characters and situations, which are continuously re-enacted at cyclical and specific human times, serve as societal values.
Members of a community are supposed to either abide by or strive to emulate the mythical embedded values. The myths become educative and illustrative through the acts they believe must have happened. Myths and mythography are found to serve as avenues of entertainments and education through psycho-emotional examinations.
The retelling of tales soothes the psychological make-up of a society stabilizing and sustaining it within the modern world vagaries. The mythic beliefs that run through the fabrics of any community allow its members to play and serve their great but individual roles in the sustenance of their socio-religious and psycho-emotional world.
The applicability of myths and mythology to present socio-communal situations, rules and regulations become synonymous to giving reasons on why and how binding customs and traditions came to be.
Works Cited Awolalu, O.
Marriage of Anansewa
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The New Golden Bough. Mentor Books, Freud, S.After generations of transmission, changes to the themes, context, style of delivery, of form occur though the essence remains. L C Aggrey.
Efua Sutherland. Sutherland epitomizes this with her exploratory examination of the Akan Ghanaian socio-religious beliefs with reference to some totemic figures.
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