Loading...

African Proverbs as Epistemologies of Decolonization

by George Jerry Sefa Dei (Author) Isaac Nortey Darko (Author) Jadie McDonnell (Author) Suleyman M. Demi (Author) Harriet Akanmori (Author)
©2018 Textbook XVIII, 304 Pages

Summary

African Proverbs as Epistemologies of Decolonization calls for a rethinking of education by engaging African proverbs as valuable and salient epistemologies for contemporary times. The book addresses the pedagogic, instructional, and communicative relevance of African proverbs for decolonizing schooling and education in pluralistic contexts by questioning the instructional, pedagogic, and communications lessons of these proverbs and how they can be employed in the education of contemporary youth. It presents a critical discursive analysis of proverbs from selected African contexts, highlighting the underlying knowledge base that informs these cultural expressions. Explore alongside the book the ways in which these Indigenous teachings can be engaged by schools and educators to further the objective of decolonizing education by providing a framework for character education. This character-based framework equips the learner to be knowledgeable about power, equity, ethics and morality, and to develop a conscience for social responsibility, as well as to embrace traditional notions of self-discipline, probity, and hard work. This text goes beyond the mere documentation of proverbs to tease out how embedded knowledge and cultural referents in these knowledge bases and systems are critical for transforming education for young learners today.

Table Of Contents

  • Cover
  • Title
  • Copyright
  • About the author(s)/editor(s)
  • About the book
  • This eBook can be cited
  • Table of Contents
  • Acknowledgments
  • Preface
  • African Proverbs
  • References
  • Chapter 1. African Proverbs as Epistemology: An Introduction
  • Introduction
  • References
  • Chapter 2. African Proverbs: Culture and Pedagogies of Education in African Communities [with Rainos Mutamba]
  • 2.1. Introduction
  • 2.2. Literary Function of Proverbs
  • 2.3. Architecture of Proverbs
  • 2.4. Intercultural Learning and Exchange
  • 2.5. Pedagogy of Proverbs
  • 2.6. General Implications
  • References
  • Chapter 3. The Study Contexts and the Question of Method
  • 3.1. Introduction
  • 3.2. Accomplishments and Specific Research Activities
  • 3.3. Conceptual and Research Methodological Challenges
  • 3.3.1. Language and Interpretation
  • 3.3.2. Context
  • 3.3.3. Change
  • 3.3.4. Social Difference and Power
  • 3.3.5. Embodied Knowing
  • 3.4. Researching Proverbs as Indigenous Knowledge Systems
  • References
  • Chapter 4. Working with Proverbs: Literal and Metaphorical Meanings
  • 4.1. Creator/Supernatural/Spirituality and Human Relations
  • 4.1.1. Ohunta dua akyiri Ɔbi nhunuu wo a onyame ahu wo. (Akan proverb)
  • 4.1.2. Konkon bee nu nchu, Ebore nyi, a man nan nu nchu, Ebore nyi. (Gonja proverb) (Rytz, 1966)
  • 4.1.3. Aboa oni dua Nyame na opra ne ho. (Akan proverb)
  • 4.2. Nature
  • 4.2.1. Kifantan e naa kilgi keyia. (Gonja proverb)
  • 4.2.2. Gιε ɡʋrʋ ɗύↄ sɛ dòòní á niɛ káásɛnaŋ. (BogoN proverb)
  • 4.2.3. Bύò tύ bↄrɛ á jím. (BogoN proverb)
  • References
  • Chapter 5. Society and Social Issues
  • 5.1. Community/Communal Living/Interconnection
  • 5.1.1. Wo nni dom a yeko tia wo. (Akan proverb)
  • 5.1.2. A ka tu libi, ne a tu gbata. (Gonja proverb)
  • 5.1.3. W’amma wo yↄnko antwa ankↄ aa wonntwa nnu. (Akan proverb)
  • 5.1.4. Bifΰↄ ʼn sΰ ganaŋkΰma, á jΰna á gâ fâ lu bɛ. (BogoN proverb)
  • 5.1.5. Aboa apraye tubon enso ɔwansan na ɔda mu. (Akan proverb)
  • 5.1.6. Onye nwanne ya na-agba egwu ojoo na-ako oku iku anya. (Igbo Proverb)
  • 5.2. Death
  • 5.2.1. Owuo atwedeɛ baako nfro. (Akan proverb)
  • 5.2.2. Ndu so baa mo jaba, n’ya mo jaba a maa nya ndu. (Gonja proverb)
  • 5.2.3. Kena b luwu b kache ne baa karga mo b asoji so. (Gonja proverb)
  • 5.2.4. Kuso kama b aworbi, e naa shu m b keli. (Gonja proverb)
  • 5.3. Disability/Disablism
  • 5.3.1. Kinishi kongele wura maa mushe tanpo. (Gonja proverb)
  • 5.3.2. Kpawu nya aso, maa ne enupo e wo. (Gonja proverb)
  • 5.4. Diversity and Inclusion
  • 5.4.1. Kade kama b lakasa e lote anishi. (Gonja proverb)
  • 5.4.2. Baabea ɔsono buabua aduane no εho na akyekyedε nnso didi.(Akan proverb)
  • 5.4.3. Baá nyii jímbíé wudύndulΰŋ wííníŋ, na baa kálìɛì ı. (BogoN proverb)
  • 5.4.4. Nwura deda mu ahorow nanso ne nyinaa yɛ nwura. (Akan proverb)
  • 5.4.5. Dáŋ kύmá á yiɛ dʋkʋrʋ ná, bé áan gara dikpòkpò? (BogoN proverb)
  • 5.4.6. Wansena sɛ onibi kuraa nso ɔposa ne nsɛm. (Akan proverb)
  • 5.4.7. Kagbene fuli b kachige cho baa choo ede. (BogoN proverb)
  • 5.5. Environmental Sustainability
  • 5.5.1. Merenkensono besi neti asi no na ewo nea asaase reka kyere no. (Akan proverb)
  • 5.5.2. Aponkyi sɛ ɔsɛe dan ho, nanso onim sɛ neto nwi na εtutu. (Akan proverb)
  • 5.6. Family and Friends
  • 5.6.1. Obaa tɔ tuo, a ɛtwere obarima dan mu. (Akan proverb)
  • 5.6.2. Kuso wo elupo bee jo, kumo ne mo shapo bee kun. (Gonja proverb)
  • 5.6.3. Anishi man shuu ne kamuna tase. (Gonja proverb)
  • 5.6.4. Nya alela a ba fo lupo e nan so, alubi gba mo ena so. (Gonja proverb)
  • 5.6.5. Ta fo elupa n’le m tata. (Gonja proverb)
  • 5.6.6. Abusua tesɛ kwae, wo gyena akyia ɛbom, nanso woben a na wo hu sɛ ebiaa gyena ne dabre. (Akan proverb)
  • 5.6.7. Sɛ Aketekyiwa benya animuonyam wɔ badwa mu a, na efri kahyire a, ɛda ase. (Akan proverb)
  • 5.7. Investment
  • 5.7.1. Nea ɔkɔ nsu na ɔbɔ ahina. (Akan proverb)
  • 5.7.2. Nkwankyɛn ade yɛfɛ. Yɛ de sika na ɛtɔ. (Akan proverb)
  • 5.7.3. Yɛde ɛsono ho nsu na ɛnoa ne nam. (Akan proverb)
  • 5.7.4. Tentenbiri to b yawo maa tin a ji. (Gonja proverb)
  • 5.7.5. Asantrofi anoma, wo fa no a wa fa musu, wo gyae no a, w’agyae sradeɛ. (Akan proverb)
  • 5.7.6. Abrubuo a ɔbɔɔ na suo no da asu kakye. (Akan proverb)
  • 5.7.7. Yɛde nam na eyi nam. (Akan Proverb)
  • 5.8. Knowledge: Tradition and Change
  • 5.8.1. Dara b nchu, man ne wo ebon to. (p. 11) (Gonja proverb)
  • 5.8.2. Dara man la kabere. (Gonja proverb)
  • 5.8.3. Esa ne bee di ebu to, mo ne n pin kakpa ne ku bee dul. (Gonja proverb)
  • 5.8.4. Efo man nyi kuckubu. (Gonja proverb)
  • 5.9. Indigenous Leadership and Governance
  • 5.9.1. Ohene a ɔnkoo dano onni ntam. (Akan proverb)
  • 5.9.2. Ɔdehye anko a, akoa dwane. (Akan proverb)
  • 5.9.3. Bunimu maa chena a keni a shia na bore bee biri amo. (Gonja proverb)
  • 5.9.4. Bonbonge ka ji kuwura, koshi fuful gba bee yaiga. (Gonja proverb)
  • 5.9.5. Kishembi kam ku to bunimu b anishi to a maa foe. (Gonja proverb)
  • 5.9.6. Kuso ne enimu bee dese a wu, kebai dii keyia e man wu kumo. (Gonja proverb)
  • 5.9.7. Ndibi damte a le kupo. (Gonja proverb)
  • 5.9.8. Bakpá ń nyína juórí. (BogoN proverb)
  • 5.9.9. Sɛ wosi ɔsebɔ hene a, εmmisa waponkye bere a wayera. (Akan proverb)
  • 5.9.10. Ɔhene a ontie afotu no, yeyi ne nan ase mpaboa. (Akan proverb)
  • 5.9.11. Tʋʋrásɛ n bↄla ganaŋkύma, ba wıɛna babínɛ. (BogoN proverb)
  • 5.9.12. Báá sáŋ ń ba kıɛ siŋgbilísi kpuo, bakpiniŋ ba yíɛ sáŋsɛ bɛ. (BogoN proverb)
  • 5.9.13. Ɔkandifo papa biara ayɛ Ɔkyidifo papa da. (Akan proverb)
  • 5.10. Peace and Social Harmony
  • 5.10.1. Bala á yύò ná, batoorotɛ áan bárágı. (BogoN proverb)
  • 5.10.2. Baá pála boorí saalɛ garɛ ɛ. (BogoN proverb)
  • 5.11. Wealth and Riches
  • 5.11.1. Din pa ye sen ahonya. (Akan proverb)
  • 5.11.2. Anomaa obireku, dua bi ayi abɔ me, enso se me su a, adasa se me su bere ano. (Akan proverb)
  • 5.12. Women/Men Empowerment/Gender
  • 5.12.1. Obaa a osuro aware gyae no onnya aware pa. (Akan proverb)
  • 5.12.2. Fɛ na ɛyɛ fɛ nti na obaa tu mmirika a oso ne nufu mu, na enye se ebetew atɔ. (Akan proverb)
  • 5.12.3. Ɔbarima nyɛ sumi, na obaa di ne tiri ato no so. (Akan proverb)
  • 5.12.4. Ɔkwasea ani tew a, na agoro agu. (Akan proverb)
  • 5.12.5. Wo pɛse wuhu nkyene mu duru a, bisa nea ɔso no. (Akan proverb)
  • 5.12.6. Se obarima ne fie ti a, enneɛ, obaa nso ne fie no akoma. (Akan proverb)
  • References
  • Chapter 6. Virtues and Social Order
  • 6.1. Appearances
  • 6.1.1. Alan maa ki ayu. (Gonja proverb)
  • 6.1.2. Kinishi maa pin ndol b epo. (Gonja proverb)
  • 6.1.3. Afrum yɛ dɛn koraa a, onhu se ne kɔn akyea. (Akan proverb)
  • 6.1.4. Enyɛ dabiaa mununkum besi no na nsu tɔ. (Akan proverb)
  • 6.2. Character
  • 6.2.1. Ba ningi kedibi kibi to na. (Gonja proverb)
  • 6.2.2. Suban tesɛ nyinsεn, wontumi mfa nsie. (Akan proverb)
  • 6.2.3. Kulo ne baa che, bu ma che da. (Gonja proverb)
  • 6.2.4. Nchu b kinyi e la fo b kalange. (Gonja proverb)
  • 6.2.5. Kabuibi b kushu wo bel, kanan kama mo b epochu gbere bo. (Gonja proverb)
  • 6.3. Contentment
  • 6.3.1. ͻsono ba se ͻpε nyinkyε, na εnyε kεse a obε yε. (Akan proverb)
  • 6.3.2. Akromanta se ͻbekyere ananse a ͻte gya. (Akan proverb)
  • 6.4. Consequences
  • 6.4.1. Mushun b nku so, ne e bee dun, nne karamusha male na? (Gonja proverb)
  • 6.4.2. Esa e naa sha, na lengi ba dun mo. (Gonja proverb)
  • 6.4.3. Nya dΰu dıbám ná, dıbám áan tύύ. (BogoN proverb)
  • 6.5. Encouragement/Hope
  • 6.5.1. Bore ka mol, ku man ba, bore jaga na. (Gonja proverb)
  • 6.5.2. Bu man dan mo diboe poe n’du ayu. (Gonja proverb)
  • 6.5.3. Kinishi man pere, kukulibi ka man lara nku. (Gonja proverb)
  • 6.5.4. Apurokumaa regu nnhyerenee yi, ena atwe akwaduo yi, na ebegu abiribiaa. (Akan proverb)
  • 6.5.5. Kyea na akyea na εmbuu yε. (Akan proverb)
  • 6.5.6. Anomaa tataabotaabo onni ntakra nso otu. (Akan proverb)
  • 6.6. Fear and Uncertainties
  • 6.6.1. Bribi nni abonten a, anka yεda a yento yεn pono mu. (Akan proverb)
  • 6.6.2. Twene anim da hͻa yεmmͻ nkyεn. (Akan proverb)
  • 6.7. Friendship
  • 6.7.1. The animal that wants to be red rubs itself against a termite hill. (BogoN proverb)
  • 6.7.2. Asuhina bͻ a, na kora atwe ne ho. (Akan proverb)
  • 6.7.3. Danfo bͻne tese sunsum, hann wͻhͻ nkoaa na wo hu no. (Akan proverb)
  • 6.8. Humility and Respect
  • 6.8.1. Abofra a ͻne npanyin nante no de naso na edi nkͻmͻ. (Akan proverb)
  • 6.8.2. Sε akokͻnini yε kεse a, na ne werε afri sε ofri nkosua mu. (Akan proverb)
  • 6.8.3. Ndo wo mpar, kanan kama ku ku gban to. (Gonja proverb)
  • 6.8.4. Ihe nwata rịrị elu wee hụ; okenye nọdụrụ ala hụchaa ya (Igbo proverb)
  • 6.8.5. N naa nyíngíré ń taḿ dΰↄ sε bu lύʋ dikparε ε, ga fílá ga. (BogoN proverb)
  • 6.8.6. Nya jıŋ kpınjím fↄı ná, nyáá duo wʋmalampʋ gabύi naŋ. (BogoN proverb)
  • 6.9. Critical Thinking/Constructive Criticism
  • 6.9.1. Wotwi bεn nsu a ena wu hu se ͻkͻtͻ bon ware. (Akan proverb)
  • 6.9.2. Etua wo yͻnko ho a etua dua mu. (Akan proverb)
  • 6.9.3. Agalã be ne yele axa dzi zçm hã menye mç yebu o. (Ewe Proverb)
  • 6.9.4. Anishinyor shimbi bo kutenten. (BogoN proverb)
  • 6.9.5. Sa man pol kadi, kashera e man wale. (Gonja proverb)
  • 6.9.6. Tante maa ji ayu kubara so. (Gonja proverb)
  • 6.9.7. Fo ka fiti, fo ma keni efitikpa, me fee keni etorkpa. (Gonja proverb)
  • 6.9.8. Fo ye fo nyi ashen ga, ewulpo b lambu to feen di. (Gonja proverb)
  • 6.9.9. Kuruma b mfere gbon so, ne. Ebore mon mo alambe. (Gonja proverb)
  • 6.9.10. Ne fo b kumu shi ga, man ne esolo kame, ne feen tin solo. (Gonja proverb)
  • 6.9.11. Kaboe b kinishigungugn b nku ne fo wu na. (Gonja proverb)
  • 6.9.12. Tentenbiri to b yawo maa tin a ji. (Gonja proverb)
  • 6.9.13. Nea otwa kwan no nnim sɛ nakyi akyea. (Akan proverb)
  • 6.9.14. Se ba buno wu, na yɛ de akwakora ana abrewa di ade a, na ayi na ye tu ahyɛ da. (Akan proverb)
  • 6.10. Optimism
  • 6.10.1. Sɛ yɛdi aduro wo woa, wonkyere ben. (Akan proverb)
  • 6.11. Patience
  • 6.11.1. Ade a ɛyɛ wo dea no ɛkɔkɔ a ɛbɛ ba. (Akan proverb)
  • 6.11.2. Mee she fo ne fee laa. (Gonja proverb)
  • 6.11.3. Aya wo anyo, ama akuko ne baa tia. (Gonja proverb)
  • 6.11.4. Gbíɛ wíɛ taŋásɛ ganaŋkύma, báá pala gá nakpárɛ garɛ. (BogoN proverb)
  • 6.11.5. Kwantiaa yɛ musu. (Akan proverb)
  • 6.11.6. Wofrie prɛko pɛ pɔ wose a etu mogya. (Akan proverb)
  • 6.11.7. Kakra kakra na anoma si ne buo. (Akan proverb)
  • 6.11.8. Nkụ a kpara n’ọkọchi ka a na-anya n’udu mmiri. (Igbo proverb)
  • 6.12. Perseverance
  • 6.12.1. Aduaba a ɛbɛsow no eporɔ ansa. (Akan proverb)
  • 6.12.2. fu kple dzidzç la nçviwo wonye. (Gonja proverb)
  • 6.12.3. Yili n’wu bo shile n’wu. (Gonja proverb)
  • 6.12.4. Ebon bulo, ku man mon kilange. (Gonja proverb)
  • 6.12.5. Kibel so ka luri ede to kibel so, e naa lara kumo. (Gonja proverb)
  • 6.12.6. Se wonam na wote sɛ akokɔ bon kookrokoo a, ɛmpɛ ntɛm nka sɛ waduru dee wo kɔ. na ebia na akoko no da ɔkwantuni bi noɔma so. (Akan proverb)
  • 6.12.7. Yaganagwa iri iria yakua. (Embu proverb)
  • 6.12.8. Otu nzo ụkwụ biri ogologo njem. (Igbo proverb)
  • 6.13. Pride/Arrogance/Laziness/Disobedience
  • 6.13.1. Abirekyi a ommu ade no, na ɛnyɛ dankwasere ni aboboo ano. (Akan proverb)
  • 6.13.2. ɛnfa obi nsroma ntu kwan poso. (Akan proverb)
  • 6.13.3. Ijiji na-enweghị onye ndụmọdụ na-esoro ozu laa n’ili. (Igbo proverb)
  • 6.14. Reciprocity
  • 6.14.1. Chinchare gbange maa wul kude, na e ku n sa boepo. (Gonja proverb)
  • 6.14.2. Prayetia etwi adwareye no, na ɛno nso ho efiri. (Akan proverb)
  • 6.15. Relationships
  • 6.15.1. Ebompo ta fo kichebi na, fo be mo so, fee kilgin ebompo na. (Gonja proverb)
  • 6.15.2. Fo ji jiblana kiteri, ebalan bunbun feen we. (Gonja proverb)
  • 6.15.3. Man tuwe amo n ya ki amo b wura. (Gonja proverb)
  • 6.15.4. Awor man mo lamb. (Gonja proverb)
  • 6.15.5. Sɛ wotanfo taawo apɛ wo akum wo, ma me nfa wo nhyɛ makyi ntu amirika nkɔ fie a, wose woyare kooko yare; Si akonkon nso a, wose wo yare anisobiri; Ene tena hɔ na omekum won so a, wose mabodua na mennane. (Akan proverb)
  • 6.16. Responsibility/Self-help
  • 6.16.1. Kitame, ne me for fo, man bu fo kudur. (Gonja proverb)
  • 6.16.2. Nya mύύ ná sɛbáá sύlɛ nŋáŋ. (BogoN proverb)
  • 6.16.3. Páá wʋkıɛnása baá lísɛ wujύm bʋala naŋ ŋ. (BogoN proverb)
  • 6.16.4. Nea Goaso D.C de be ye Tepa Kwaku Manu ara na ɔde ayɛ no yi. (Akan proverb)
  • 6.17. Rules/Regulations
  • 6.17.1. Dikerke ye e maa ji, ama maa ne Alijima ne Atani. (Kpembe proverb)
  • 6.18. Self-awareness/Self-consciousness/Honesty
  • 6.18.1. Abofra su mpanyin su a, yεge no ayie ase tuo. (Akan proverb)
  • 6.18.2. Oketewpa ne ɔketew sɛ dɛn mpo a, wonsɛ honam. (Akan proverb)
  • 6.18.3. Enam dua so na ahoma hunu soro. (Akan proverb)
  • 6.18.4. Dua a ananse adi awu no, ntikuma ntena ase ntɔ nko. (Akan proverb)
  • 6.18.5. Ma yɛnfa nto woso, na εmma no nyε hɔ. (Akan proverb)
  • 6.18.6. Wo da nsu mu a, na wofa odenkyem adanfo. (Akan proverb)
  • 6.18.7. ÚutÇtrÇ ñue wotrÇa ýeðuðu ðo. (Gonja proverb)
  • 6.18.8. Kanase ka foe, kuchon kinge to. (Gonja proverb)
  • 6.18.9. N dύoı sɛ wʋkpá fénsi nyáŋ ná wu n yíɛ dısύbύʋ. (BogoN proverb)
  • 6.18.10. εsono akokɔ kra ne obreku kra: Akokɔ bon, obreku nso bɔn, na enso εsono nea obia yε. (Akan proverb)
  • 6.18.11. Aserewa tutu tam kɛsea, etu no hwe. (Akan proverb)
  • 6.18.12. Eyɛ afafrantɔ adwen se ɔyɛ anomaa esiane sɛ ɔtumi tu nti. (Akan proverb)
  • 6.18.13. Nea nadwen mo ɛyɛ fann no, nsoro kwaadubɔ. (Akan proverb)
  • 6.18.14. ɛnam a yenwe no, yen mfa yense nkyɛ. (Akan proverb)
  • 6.18.15. Bu maa dii jebote n’kashin aya e baa gebya ase. (Gonja proverb)
  • 6.19. Silence/Listening
  • 6.19.1. Woankasa wo tiri ho a, ye yiwo ayibɔne. (Akan proverb)
  • 6.19.2. Obaa tɔn ntɔrewa na ɛnyɛ atudro. (Akan proverb)
  • 6.19.3. Bà yáágɛ nyáŋ sɛ nyáŋ gàá nyíì bɛ, nàà gàà lıɛ mʋύ. (BogoN proverb)
  • 6.19.4. Nya n yéla taasɛ ná, kásı gbaa nyaá yela a. (BogoN proverb)
  • 6.20. Strategizing
  • 6.20.1. Wosum brɔdea na wasum kwaadu. (Akan proverb)
  • 6.20.2. Nea ͻtwa nsu nkyerɛ ɔdɛnkyɛm sɛ ne hwene ware bre a ɔwɔ nsu no so. (Akan proverb)
  • 6.20.3. Igatura na kinatha twa ria murago. (Embu proverb)
  • 6.21. Unity
  • 6.21.1. Baa nu so a emia. (Akan proverb)
  • 6.21.2. Baa nu sum afidie a, baa nu na ɛhwɛ. (Akan proverb)
  • 6.21.3. ɛbɛtɔ da na ɔkraman so dompe ma agyinamoa bɔno donkomi. (Akan proverb)
  • 6.21.4. Kedibi kongele maa tin n page ede. (Gonja proverb)
  • 6.21.5. Dóóní baá nıɛ wáá garɛ dύↄ ↄ. (BogoN proverb)
  • 6.21.6. Kaŋ kaŋ á yıɛ nΰↄ bɛ, sɛ báá taʋ dıfύlì. (BogoN proverb)
  • 6.21.7. Praye wɔhɔ yi, woyi baako a ebu, wokabom a enbu. (Akan proverb)
  • 6.21.8. Nyáá yύ dısıbtıŋ bám bɛ, nyáá fↄŋı ndʋↄ. (BogoN proverb)
  • 6.21.9. Ndʋↄ kára dıjarıɛ janɛ kύ nyáŋ ná, millí dóm. (BogoN proverb)
  • 6.21.10. Foosi ásá fá máŋ; dύↄ sɛ gacíbìrisɛ bala á pálɛ. (BogoN proverb)
  • 6.21.11. Nya yύ daŋ janɛ mátáa ná, nyáá kύ úú. (BogoN proverb)
  • 6.21.12. Bↄlɛŋ baá yıɛ bʋrʋ á fʋύ ʋ. (BogoN proverb)
  • 6.21.13. Bↄlɛŋ áan taʋ ŋáŋ. (BogoN proverb)
  • 6.21.14. Díŋ kui, dìŋ ba tu tύↄsı. (BogoN proverb)
  • 6.22. Wisdom/Wise Sayings
  • 6.22.1. Ɔba nyansafu yebu no bɛ, na yenka na sɛm. (Akan proverb)
  • 6.22.2. Nyansa nni ɔbaakofo tirim. (Akan proverb)
  • 6.22.3. Ɔkwasea dua, yɛn ntiaso mprenu. (Akan proverb)
  • 6.22.4. Wokɔ nsu gu kɛntɛn mua enyɛ ma. (Akan proverb)
  • 6.22.5. Biribi ankɔ ka papa a anka ɛnyɛ grada. (Akan proverb)
  • 6.22.6. Agbangbanturubi ka daa man lar, mbia bee pel. (Gonja proverb)
  • 6.22.7. Yennyina nkran mu ntutu nkran. (Akan proverb)
  • 6.22.8. Hwim hwim ade kɔ srɔ srɔ. (Akan proverb)
  • 6.22.9. Nsa kɔ na nsa aba. (Akan proverb)
  • 6.23. General Proverbs
  • 6.23.1. Sɛ aponkyerene firi nsu mu beka kyere wo sɛ denkyem awu a, yɛn nye no akyi nye. (Akan proverb)
  • 6.23.2. Gasiŋtíŋ taḿ. (BogoN proverb)
  • 6.23.3. Apetebie rebeko wuo no, ode ne ba maa aperenkenseman sɛ ɔntete no, na wanka sɛ ompoopoo n’ani nkyere no. (Akan proverb)
  • 6.24. Conclusion
  • References
  • Chapter 7. Proverbs and African Development
  • 7.1. Introduction
  • 7.2. Proverbs
  • 7.3. Development
  • 7.4. Local Culture and Spiritual Heritage
  • 7.5. Interconnectedness/Strong Mutual Support and Relationship
  • 7.6. Encouragement, Asset-Based Community Development and Resilience
  • 7.6.1. Resilience
  • 7.7. Planning and Patience
  • 7.8. Leadership/Governance (Diverse Involvement— Youth, etc.)
  • 7.9. Elders/Wisdom/Knowledge
  • 7.10. Environmental Care and Sustainability
  • 7.11. Looking Beyond Financial/Material Development
  • 7.12. Opportunities for Learning: Looking Beyond the Local
  • 7.13. Conclusion: Reframing African Development
  • References
  • Chapter 8. African Proverbs: The Pedagogic, Instructional, and Communicative: Implications for Schooling and Education in Pluralistic Contexts
  • 8.1. Introduction
  • 8.2. Proverbs as a Knowledge Base and What It Offers for Schooling
  • 8.3. Exposure to Multiple and Contested Systems
  • 8.4. Multiple Meanings of Proverbs and the Road to Decolonization
  • 8.5. Fostering Creativity, Analytical Thinking Skills, Literacy Development, and Transdisciplinary Learning Among Students
  • References
  • About the Authors
  • Index

| xvii →

Acknowledgments

From George Dei’s longitudinal studies on “African Proverbs, Folktales and Story Forms: Lessons for Education in Pluralistic Contexts” and “Teaching Discipline, Respect and Character Education: What Can Be Learned from Schooling in Pluralistic Contexts” there are so many Ghanaian, Nigerian, Kenyan, South African and Canadian local research assistants and consultants, students, parents and Elders to thank. Very likely, we will miss some very important helpers as well.

In Nigeria there is Lateef Layiwola, Joy Odewumi, Chinyere Eze, Provost Hakeem Olato Kunbo Ajose-Adeogun, Tola Olajuwon, Dr. A. O. K. Noah, not to mention the many students and educators at the Adeniran Ogunsanya College of Education in Otto/Ijanikin, Lagos State, and the Lagos State University, Lagos. In Kenya, George Dei wants to thank particularly Samuel Njagi, Grace Makumi, Moodley Phylis, and the students and educators at Eggerton University, Ngoro, Nakuru and the University of Nairobi, Gichugu Primary School, Kandori Youth Polytechnic in the Embu area, Kenya. In Ghana, special thanks to Anane Boamah, Osei Poku, Kate Araba Stevens, Daniel Ampaw, Ebenezer Aggrey, Paa Nii, Alfred Agyarko, Pastor Samuel Amoani, Raphael Ampadu, Professor Kola Raheem, and the many students, educators at local universities, and parents and Elders who generously gave their time and expertise to ensure the success of the field study. There are also many educators at the School of Education, University of South Africa (UNISA) who helped shape George Dei’s ideas and understandings of ← xvii | xviii → African Indigenous Philosophies. At the University of Toronto in Canada, George Dei is very grateful to Dr. Paul Adjei, Dr. Lindsay Kerr, Harriet Akanmori, Suleyman Demi, Jennifer Jaguire, Dr. Isaac Nortey Darko, Yumiko Kawano, Jadie McDonnell, Dr. Bathseba Opini, Shaista Patel, Mini Tharakkal, Emma Ntow and Michael Nwalutu. Finally, we acknowledge the Social Science Research Council of Canada (SSHRC), and the Literacy and Numeracy Secretariat of the Ontario Ministry of Education, for funding of the various phases of the research project.

| 1 →

Preface

Today, decolonization can be said to be an over-used word. Nonetheless, decolonization is an action-oriented process that can eventually lead to social and educational change. Decolonization is about re-envisioning the social order starting with the self as learner, by becoming conscious and critical of what we think, do, and say in our daily lives, and with respect to our communities. In particular, decolonization has far-reaching implications for the philosophical and pedagogical choices we make for educating the next generations, especially in the light of colonialization, hegemonic colonial narratives, and their continuing impact on Indigenous epistemological communities. But the question is, how exactly can we decolonize schooling and education using counter epistemologies and narratives?

This book addresses this dilemma by engaging African proverbs as valuable and salient epistemologies for contemporary times. It addresses the pedagogic, instructional, and communicative relevance of African proverbs for decolonizing schooling and education in pluralistic contexts. It presents a critical discursive analysis of proverbs from selected African contexts, highlighting the underlying knowledge base that informs these cultural expressions. The book further draws on the ways in which these particular teachings can be engaged by schools and educators to further the objective of decolonizing education. The major questions at the heart of the book are as follows: How do we frame an inclusive anti-colonial and anti-racist global future, and what is the nature of the work required to ← 1 | 2 → collectively arrive at that future? What sort of education should be taking place in our schools, colleges, and universities today? What are we going to do with our current educational system as critical learners? How do we re-fashion our role as critical learners to create a more relevant understanding of what it means to be human? As critical learners, how do we equip ourselves to use multiple lenses of scholarly inquiry? No single person or group of people can claim to tell the full or complete story about any aspect of human life, so how do we establish a way of telling multiple stories about a concept in order to get the whole story (see Dei, 2016, 2018b)?

Chimamanda Ngozi Adichie in her famous 2009 TED talk “The Danger of a Single Story” clearly outlined the importance of attending to the heterogeneous nature of knowledge. It is important for educators in particular to engage these questions, as the lives of students in our classrooms are composed of many overlapping stories. These questions speak to how and why we produce knowledge for social change. We often hear society lamenting over the “problem” with today’s youth. Many are quick to point to the seeming lack of respect for oneself, their peers, adults, or figures of authority and leadership. In the Western world, we can all attest to the rising youth violence as a major issue of social concern. And, we would all agree to the fact that schools have a big role to play in helping to address issues confronting the youth today. This brings into focus questions of equitable access to educational opportunities for success. For example, how can schools and educators work to achieve educational success for all students, regardless of the markers of difference they bear? What knowledge bases are required to educate youth in contemporary society? What can we learn from multiple ways of knowing, including the richness of African and Indigenous cultural ways of knowing, to ensure effective learning outcomes for all students? And, in this way, how can the teachings of African proverbs help us to find solutions to contemporary challenges facing the youth today?

Globally, schools are continually being faced with the challenge of achieving academic access and social excellence for all students. The lived experiences of racialized and Indigenous students and the local cultural resource knowledge base they possess clearly influence how students navigate the Western schooling system. Education is not simply for self-advancement, but should provide the learner with requisite knowledge and skills to function on a day-to-day basis in society. This entails meeting obligations, responsibilities, and rights as citizens or members of a community. For this reason, we argue that educators, school administrators and policy leaders need to direct our focus beyond academic credits, certification, and accreditation, and we call for the urgent need to examine crucial questions about the form and content of the education being currently provided, who is benefitting from receiving this education, who is being left out, or behind, in this educational system, and the what and why of such an education. It is important that we shift ← 2 | 3 → the focus away from performance indicators to examining how students feel about themselves as learners and what they are learning.

The “character” of the learner, in terms of preparedness to engage schooling, is viewed as critical for success in one’s school. Beyond conventional understandings of character, such as being disciplined, hard working, and upholding high moral standards, this book calls for a rethinking of youth education that addresses, for example, what knowledge base can educators use to work with a diverse body of students? In our contemporary world of diversity of cultures, are there some Indigenous teachings that can be valuable to ground students, and which will enhance learning for all? How do we create spaces in our schools for all students represented in the class to develop a sense of ownership in the creation and production of authentic and embodied knowledge? This concept of contribution or being part of knowledge building and creating is vital for participation in society as full citizens. How do we teach our youth to be responsible learners who are appreciative of their adult rights and responsibilities as members of the community? Conversely, what can students also teach us educators about how they view rights, responsibilities and obligations to themselves and to their wider communities?

Character education has been identified as a central ingredient to education for a global world today. Schooling is, no doubt, central to the development of the “character” of the learner, thus, educators must take this aspect of schooling seriously. As such, questions about how we promote “character” and “values” education through the integration of Indigenous knowledge into school curriculum becomes important. Developing the character of today’s youth with the ultimate aim of enabling them to be socially responsible, and concientizing them to fight for social justice and peace, are important aspects of contemporary education for democracy and global citizenship. Apart from the political, character is also about the spiritual, and involves developing the human spirit to respect and appreciate the value of others in order to honor love and justice. Addressed in such a manner, character development will equip the learner to be knowledgeable about power, equity, ethics and morality, and to develop a conscience for social responsibility, as well as to embrace traditional notions of self-discipline, probity, and hard work. Thus, it becomes clear that violence prevention and peace building are profoundly linked to effectively embedding community-held character values into educational content and pedagogy (see Bickmore, 2011, 2013; Fergusson, 2011). Given the fact that the current levels of youth violence reflect a marked departure from strongly held viewpoints and value systems of Indigenous societies, embedding the tenets of social and community responsibility in education will contribute significantly to finding solutions to reorienting the youth towards the higher values their communities stand for (see Diazgranados & Noonan, 2015; Morrison & Vaandering, 2012). ← 3 | 4 →

In addition to this, and to respond more effectively to the problem of youth propensity for (in)discipline, it is important to acquire some understanding and appreciation of why the youth fall prey to violence by examining how violence is manifested in diverse ways in educational settings as well (see Bickmore, 2013). Some of these issues, reasons have been identified as the inappropriateness of school curriculum, the problem of disengagement and students not having a sense of connectedness, and identification with their schools/curriculum, all of which can and do constitute forms of educational and epistemic violence. We need a more critical analysis and conversation about how schools (through teaching instruction, pedagogy, and curriculum content) engage and/or serve to disengage students. Clearly, to engage all the youth, educators need to work with knowledges and ideas from the multiple communities reflected in their classrooms in order to effectively teach social and community responsibility among learners. This will also enable educators to understand why some students develop a strong sense of self, community, respect for others and appreciation of reciprocal relations, and why others do not. Asking critical questions should be part of the search for direly needed answers and solutions to the challenges facing youth today. For example, what are students’ conceptions of individual and collective responsibility? How do students understand discipline and punishment? Why do some students break school rules? How do we account for youth (in)discipline? What knowledges can be learned by looking at the ways diverse local communities in their social settings address the issue of youth violence and (in)discipline? What alternative measures can be put in place, in specific educational settings, for teaching discipline and respect for oneself, peers and those in positions of authority? What about ways in which we teach and achieve conflict resolution? And how can such knowledges be taught in schools (see Bickmore & Parker, 2014; Gill & Niens, 2014)?

Schooling is not only about academic knowledge, but must also be about creating communities of love, respect, sharing, reciprocity, and caring among learners. We need a knowledge base that can help inculcate such values into student experiences within the school setting. Education that exposes the learner to these cherished social values of society, teaches them to respect and love one another and to live in peaceful, harmonious co-existence. One that guides learners to engage in power sharing and to seek the principles of justice, fairness and equity is more important than an educational system that focuses on the academic pursuit of Western knowledge only. Such education will help to develop a sense of confidence in young learners as they pursue education through a cooperative spirit of learning for self, peer, and collective empowerment.

In this regard, we argue then that the critical teachings found in Indigenous cultures and traditional values are relevant for redressing contemporary ← 4 | 5 → educational issues and challenges. Take, for example, the idea of community. In Euro-American contexts, claims for community are always contested with counter arguments of difference and division. Differences will always be about inclusions and exclusions. We should not expect everyone to be part of every community. However, that does not mean we must not try and teach the value of community. While we need to be mindful of the dangers of dividing and pitting groups against each other, we should not stop articulating critical understandings of community that appreciate and encourage the essence of sharing, reciprocity, caring for each other, as well as cooperation and respect for diversity and difference. Learners are not just individual beings, but must be taught as cooperating subjects, caring for each other, and working to promote healthy sustainable spaces and communities in order to effectively achieve positive educational outcomes for all. Though these values are primarily propagated in the family and community settings, schools can also promote and teach students how to create communities where reciprocal relationships, mutual interdependence, and social responsibility thrive. Schools exist in our communities, and not in a vacuum, so having ‘schooling as community’ where all the stakeholders—students, parents, educators, and policy makers, appreciate and respect each other, and where those in positions of power and authority use their positions to serve the collective interests, reinforces these social values for all, including the learner. While this does not preclude encouraging individual agency and empowerment, it is important to stress that practicing community requires that we shun the ills of individualism and personal greed. Conversely, seeking “community” does not imply or claim sameness. Rather it alludes to the “integrated community” which can also be a “community of differences.” Consequently, communities encompass difference and shared experiences, which may differ, and therefore, not necessarily be singular or the same, but can be shared. In effect, community, irrespective of differences in sexuality, ability, culture, gender, class, ethnicity and religion, can be claimed in ways that highlight issues that different groups hold in common. These commonalities can be further understood in terms of how moral and character education is viewed as a site for claiming difference within the concept of community.

As already noted, the task of reclaiming cultural knowledges for counter discourses and critical education requires the asking of new questions, questions such as: What is the role and place of Indigenous philosophies (e.g., proverbs, sages, cultural stories, fables and tales) in the pursuit of socially transformative education? How can contemporary educators provide an anti-colonial education that helps to develop in young learners a strong sense of identity, self and collective respect, to exercise agency, value accountability, and strive for individual/community empowerment? What is the role of local cultural knowledges in subverting ← 5 | 6 → the colonial hierarchies of contemporary and conventional schooling? And having done this, how do we re-envision schooling and education to espouse and center values such as social justice, equity, fairness, resistance to power relations and the responsibility for decolonization of the educational system (see Dei, 2016 a, b)?

African Proverbs

This book conceptualizes proverbs as a salient epistemology (way of knowing) that deserves a place in contemporary curriculum. There exists a large amount of data on proverbs as Indigenous philosophies (Goduka, 2000; Grant & Asimeng-Boahene, 2006; Reagan, 2005; Scheub, 1971). For example, we learn that African proverbs are rooted in a peoples’ cosmology/worldview or “worldsense” (Oyewumi, 1997); constituting the underpinning of social values system, and a method and methodology of coming to know, understand and act in our worlds. Proverbs connect place, spirit, soul, and body. Embedded in these Indigenous proverbs are the basis for a peoples’ concept of self, community, social responsibility, mutual interdependence and community building, and notions of accountability (see Abubakre and Reichmuth, 1997; Kalu, 1991; Kudadjie, 1996; Ogede, 1993; Opoku, 1997, 1975; Pachocinshi, 1996; Yankah, 1989, 1995). Much of the existing literature is a documentation of proverbs and their localized significance. The focus of past research on proverbs has been on a localized understanding of proverbs, relevant to “certain groups.” Yet this book seeks to broaden this analysis, to question what the instructional, pedagogic and communications lessons of these proverbs and cultural tales are, and how they can be employed in the education of contemporary youth. How do we move beyond a mere documentation of such knowledge bases and systems to tease out embedded knowledge and cultural referents critical for transforming education for young learners today?

Proverbs offer a pertinent knowledege base to revise schooling and education. As argued elsewhere (Dei, 2015), the local and cultural resource knowledges of African peoples have been the least analyzed for their contributions to schooling and education, yet African proverbs echo values that underpin democratic education, and challenge the harsh competitive individualist models of learning and corresponding definitions of success instituted through neoliberal, Western value systems. These values promote individualism, productivity, consumerism, and efficiency at the expense of community. Contrary to this worldview, African proverbs highlight the collective interest, diametrically in opposition to Western propensity to privilege individual self-interest, seriously limiting the potential for building healthy, sustainable schooling communities—or a “community of learners.” A pedagogy which embraces African proverbs shifts schooling towards ← 6 | 7 → a much-needed multicentric/polycentric model of education and challenges the Eurocentric model of humanism. African proverbs recognize a more open concept of morality as relational and communal, which allows for a “teaching discipline” as opposed to “enforcing discipline.” In today’s schooling and educational setting there is an overemphasis on the development of youth character, and much attention is being paid to the need to reframe “character education,” and to place, at its center, teaching values such as social justice, equity, fairness, resistance, community building, and collective responsibility, yet the essence and potential for achieving this through employing alternative knowledges, such as African and other Indigenous philosophies, has been completely ignored (see Dei, 2015).

Some have cited the fact that there are clear challenges in the study of Indigenous proverbs, much less employing them as part of the curriculum. For example, on the question of language and its social context, we note that proverbs speak to particular local contexts and thus their significance can be environmentally relevant, thus presents the challenge of transferability and the need to de-decontextualize that knowledge base. This brings up the question of how we as Indigenous scholars use the colonial language (in this case English), Western terminologies and logic (i.e., epistemology, ontology, axiology), as well as, Western technologies (alphabetical writing systems, digital scripts) to address the transferability of Indigenous ways of knowing into the Western educational context? (Andreotti, Ahenakew, & Cooper, 2011, p. 44). How do we address the difficulty of working with Indigenous ways of knowing that do not fit the “parameters of acceptability established by so-called [modernity and] modern knowledge” (see also Andreotti, Ahenakew, & Cooper, 2011, p. 42)? These questions have arisen because Indigenous philosophies have been categorized as “traditional,” pre-modern, frozen in the past, in comparison to Western knowledges, which are viewed as dynamic, scientific and modern. We must also move beyond the “tradition versus modernity” split and go beyond the “attractive allegory” and “ridiculous imagery” of a duality of tradition and modernity (Lauer, 2007) to engage other relevant questions such as what to do with the corruption of proverbs in the context of the dynamism of culture. Or, how do transformations in translating proverbs and cultural stories keep their authentic meanings? How are changing trends in proverb scholarship impacting the way Indigenous proverbs are perceived in society and the academy? And, how has paremiology influenced the status of proverbs in society (Dei, 2015)?

Furthermore, in studying Indigenous proverbs factors such as gender, sexuality, and power constitute sites of contestation. There is also the question of who has custodianship and power (e.g., Elders/story tellers) over these narratives, especially because in most cases they have been exclusively males. Are there unwritten social regulations in the use of proverbs that create dimensions for gender ← 7 | 8 → and age discrimination? Indigenous proverbs have deep sexual connotations and offer very important lessons about human sexuality, but how do we best capture these, and in so doing how do we address the problem of sexism or misogyny within these proverbs? Similarly, the idea of bringing an “embodied connection” to studying, researching, and teaching proverbs cannot be downplayed. As such, it is important to consider whether there are any ethical concerns and breaches of social responsibility when we force oral knowledges into “corrupted written forms” represented in the dominant colonial languages. What are the ethics of academic researchers presenting these bodies of knowledge in terms of simply making them comprehensible to the dominant? And, how do we co-produce knowledge with local communities in ways that fundamentally shift established ways of knowledge production from an exploitation of others’ knowledges to a more co-relational status? In raising these questions and dilemmas, this book seeks to address some important issues regarding proverbs as epistemology.

References

Abubakre, R. D., & Reichmuth, S. (1997). Arabic writing between global and local culture: Scholars and poets in Yorubaland. Research in African Literatures, 28(3), 183–209.

Andreotti, V., Ahenakew, C., & Cooper, G. (2011). Epistemological pluralism: Ethical and pedagogical challenges in higher education. AlterNative: An International Journal of Indigenous Peoples, 7(1), 40–50.

Bickmore, K. (2011, July). Policies and programming for safer schools: Are ‘anti-bullying’ approaches impeding education for peacebuilding? Educational Policy, 25(4), 648–687.

Bickmore, K. (2013). Circle dialogue processes in elementary classrooms: Locations for restorative and educative work. In H. Cremin, E. Sellman, & G. McCluskey (Eds.), Restorative approaches to conflict in schools (pp. 175–191). London: Routledge.

Bickmore, K., & Parker, C. (2014). Constructive conflict talk in classrooms: Divergent approaches to addressing divergent perspectives. Theory and Research in Social Education, 42(3), 291–335.

Dei, G. J. S. (2015). Integrating African proverbs in the education of young learners: The challenge of knowledge synthesis. In P. Sillitoe (Ed.), Indigenous studies and engaged anthropology: The collaborative moment (pp. 181–200). London: Ashgate Publishing Ltd.

Dei, G. J. S. (2016). Indigenous philosophies, counter epistemologies and anti-colonial education. In W. Lehmann (Ed.), Education and society (pp. 190–206). London: Oxford University Press.

Dei, G. J. S. (2018). Reframing education through indigenous, anti-colonial and decolonial prisms. In P. McLaren & S. Soohoo (Eds.), The radical imagine-nation. New York: Peter Lang (forthcoming).

Diazgranados, S., & Noonan, J. (2015). The relationship of safe and participatory school environments and supportive attitudes toward violence: Evidence from the Colombian Saber test of citizenship competencies. Education, Citizenship and Social Justice, 10(1), 79–94. ← 8 | 9 →

Fergusson, S. (2011). Classroom contradictions: Popular media in Ontario school’s literacy and citizenship education policies. Education, Citizenship, and Social Justice, 6(2), 137–151.

Gill, S., & Niens, U. (2014). Education as humanisation: Dialogic pedagogy in post-conflict peacebuilding. Compare: A Journal of Comparative and International Education, 44(1), 1–9. doi:10.1080/03057925.2013.864522. Special Issue: Education as humanisation: Dialogic pedagogy in post-conflict peacebuilding, guest edited by S. Gill & U. Niens, 44(1), 10–31.

Details

Pages
XVIII, 304
Year
2018
ISBN (PDF)
9781433145872
ISBN (ePUB)
9781433145889
ISBN (MOBI)
9781433145896
ISBN (Hardcover)
9781433133947
ISBN (Softcover)
9781433133930
DOI
10.3726/b11366
Language
English
Publication date
2018 (September)
Published
New York, Bern, Berlin, Bruxelles, Oxford, Wien, 2018. XVIII, 304 pp.

Biographical notes

George Jerry Sefa Dei (Author) Isaac Nortey Darko (Author) Jadie McDonnell (Author) Suleyman M. Demi (Author) Harriet Akanmori (Author)

George J. Sefa Dei is Professor of Social Justice Education at the Ontario Institute for Studies in Education at the University of Toronto (OISE/UT), and is Director for the Centre for Integrative Anti-Racism Studies at the University of Toronto, Canada. His teaching and research interests are in the areas of anti-racism, minority schooling, international development, anti-colonial thought, and Indigenous knowledges systems. Isaac Nortey Darko is Assistant Professor of Education at Burman University, Alberta, Canada. He spends most of his time, academically and professionally, teaching and engaging in conversations around Indigenous knowledge, spirituality, education/schooling, environmental sustainability, equity, race, health, governance, and information communication technology. Jadie McDonnell holds an MA in adult education and community development, and in comparative, international, and development education. She is a curriculum design specialist currently working in the field of transformative, trauma-informed education and community development in Canada and Kenya. Suleyman M. Demi is a PhD candidate and environmental educator with research interests spanning environmental sustainability, social and environmental justice, and Indigenous knowledge and philosophy. He has authored and co-authored articles on traditional ecological knowledge and indigenous foods and chronic diseases, among others. Harriet Akanmori is a PhD candidate at the University of Toronto, Ontario Institute for Studies in Education. Her research focuses on the disengagement of minority youth in general and black male youth in particular from high schooling, and on the school-to-prison pipeline in Canada.

Previous

Title: African Proverbs as Epistemologies of Decolonization
book preview page numper 1
book preview page numper 2
book preview page numper 3
book preview page numper 4
book preview page numper 5
book preview page numper 6
book preview page numper 7
book preview page numper 8
book preview page numper 9
book preview page numper 10
book preview page numper 11
book preview page numper 12
book preview page numper 13
book preview page numper 14
book preview page numper 15
book preview page numper 16
book preview page numper 17
book preview page numper 18
book preview page numper 19
book preview page numper 20
book preview page numper 21
book preview page numper 22
book preview page numper 23
book preview page numper 24
book preview page numper 25
book preview page numper 26
book preview page numper 27
book preview page numper 28
book preview page numper 29
book preview page numper 30
book preview page numper 31
book preview page numper 32
book preview page numper 33
book preview page numper 34
book preview page numper 35
book preview page numper 36
book preview page numper 37
book preview page numper 38
book preview page numper 39
book preview page numper 40
324 pages