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Adze Fi Hamu (Mfantse)
Egya Tsinyinarannsɛ advised his two children, Onuaye and Fakyɛm to take to farming after completing their elementary education. The former obeyed their father’s advice but the latter refused to do farming and decided to go to Accra to look for a white-collar job.
Through hard work and dedication, Onuaye became a wealthy person and was able to rescue his brother, Fakyɛm from imminent imprisonment. Fakyɛm went back to the village and started farming, and, later, he Fakyɛm also became a wealthy person through farming.
₵38.00Adze Fi Hamu (Mfantse)
₵38.00 -
Sensole Kukui (Dagbani)
This little book contains short stories about the behaviour of some animals and birds.
₵12.50Sensole Kukui (Dagbani)
₵12.50 -
Kagbeniwushi Be Laŋto 3 (Gonja)
The Gonja language which is spoken by the Gonjas is quite distinct from all the languages in the Northern and Upper Regions. It is rather akin to some languages in the South, particularly, the Guang languages.
Gonja-speaking area covers more than one third of the Northern Region. It shares boundaries with the Brong-Ahafo and Volta Region in the South, and the Dagombas, the Mamprussis and the Walas in the North.
Gonja is a tonal language and changes in meaning are brought about by tonal differences. It is to be noted that most questions end on a falling tone.
All persons learning Gonja will find that the Gonjas have the tendency to elide vowels and slur consonants. Final vowels are always elided before other vowels, and often before words beginning with consonants.
₵15.00 -
Kagbeniwushi Be Laŋto 2 (Gonja)
The Gonja language which is spoken by the Gonjas is quite distinct from all the languages in the Northern and Upper Regions. It is rather akin to some languages in the South, particularly, the Guang languages.
Gonja-speaking area covers more than one third of the Northern Region. It shares boundaries with the Brong-Ahafo and Volta Region in the South, and the Dagombas, the Mamprussis and the Walas in the North.
Gonja is a tonal language and changes in meaning are brought about by tonal differences. It is to be noted that most questions end on a falling tone.
All persons learning Gonja will find that the Gonjas have the tendency to elide vowels and slur consonants. Final vowels are always elided before other vowels, and often before words beginning with consonants.
₵18.75 -
Kagbeniwushi Be Laŋto 1 (Gonja)
The Gonja language which is spoken by the Gonjas is quite distinct from all the languages in the Northern and Upper Regions. It is rather akin to some languages in the South, particularly, the Guang languages.
Gonja-speaking area covers more than one third of the Northern Region. It shares boundaries with the Brong-Ahafo and Volta Region in the South, and the Dagombas, the Mamprussis and the Walas in the North.
Gonja is a tonal language and changes in meaning are brought about by tonal differences. It is to be noted that most questions end on a falling tone.
All persons learning Gonja will find that the Gonjas have the tendency to elide vowels and slur consonants. Final vowels are always elided before other vowels, and often before words beginning with consonants.
₵15.00 -
Bookset: Let’s Speak Gonja Pack (4 books)
The Gonja language which is spoken by the Gonjas is quite distinct from all the languages in the Northern and Upper Regions. It is rather akin to some languages in the South, particularly, the Guang languages.
Gonja-speaking area covers more than one third of the Northern Region. It shares boundaries with the Brong-Ahafo and Volta Region in the South, and the Dagombas, the Mamprussis and the Walas in the North.
Gonja is a tonal language and changes in meaning are brought about by tonal differences. It is to be noted that most questions end on a falling tone.
All persons learning Gonja will find that the Gonjas have the tendency to elide vowels and slur consonants. Final vowels are always elided before other vowels, and often before words beginning with consonants.
₵60.00 -
Mɔmoane Nwɔhoa (Nzema)
This book describes the difference between the lives of those resident on the coast and those in the interior.
It counsels readers on how best they can live healthy lives.
To help to revive some of the customs and cultures of the Nzemas it unfolds some of the traditional plays and the ceremonial occasions on which some of these take place. It further depicts the origin of each play.
₵18.00Mɔmoane Nwɔhoa (Nzema)
₵18.00 -
Nzema Aneɛ Ne Anwo Mgbanyidwɛkɛ (Nzema)
This book is about the origin of the Nzemas, the Nzema Language itself, how it was developed, changes that have taken place so far in the Language, how the Language was reduced to writing, the formation of the Nzema Literature and Cultural Association in 1933, and titles of books that have been written since the Language was reduced to writing. In other words, the book treats the History of the Nzema Language.
₵18.00 -
Kasem Orthography
This document embodies suggestions and guidelines for the writing of the Kasem Language.
₵15.00Kasem Orthography
₵15.00 -
Nyanza Anloma (Nzema)
This book is a collection of short novels, each written in an open verse
₵18.00Nyanza Anloma (Nzema)
₵18.00 -
Ekuzoa Mese Me Ne (Nzema)
This book is a collection of poems
₵24.00Ekuzoa Mese Me Ne (Nzema)
₵24.00 -
Ɛkyia A Ɛnee Wɔzɛ (Nzema)
This book is about three friends who left their village for the city of Meannyia-Meangu-Me-Nwo, about one hundred and fifty miles away, for the purpose of working for thier living.They were in the city for sometime and, because of the nature of life there, they had to withdraw all the money they had already saved with the Post Office Savings Bank . They began to live wretched lives and had to live on loans from money-lenders.
One of them, Sonlangyɛnemia, for fear that the money-lenders would worry him for their money, left the city for a town called Boɛyɛlɛwie. He worked there for a few years and became well-to-do. He later went to the city again and paid all his debts.
₵14.00Ɛkyia A Ɛnee Wɔzɛ (Nzema)
₵14.00 -
Asoo Ɔ Ye Nwomenle Ɔ? (Nzema)
Asoo Ɔ Ye Nwomenle Ɔ contains a true story of teacher Koasi, whose wife , Afibah used to tell him during conversation that if ever she died, he, teacher Koasi, would have his house haunted. She died about two years later during child-birth and the house became haunted as prophesies by her.
The husband married another lady by name Akasi who was very often possessed by the former wife’s ghost. Any time Akasi (the present wife) was possessed, she prophesied and all her prophecies came to pass. On one occasion when Akasi became possessed by Afibah’s ghost, she told her husband that his wife, Akasi, would have a child fifteen months after she has taken seed and that he should name the child after her (the deceased); the baby’s name should be, “Koasi’s wife, Afibah,” failing which it would die two weeks after it has been born.
Akasi had a baby fifteen months after having taken seed as prophesied but because her husband refused to name the child after the late wife, the baby died two weeks after it had been born. Afibah’s ghost possessed Akasi again and warned the husband that if he was not prepared to name the next child after she would see to it that his wife, Akasi, dies during child-birth. The husband named the child “Koasi Afiba” instead of “Koasi’s wife, Afibah,”.
₵18.00