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Proverbs 31:10-31 From a Ghanaian and (Akan) Womanist Perspectives- Inculturation and Liberation Hermeneutics Approach.

Record Type:	Language materials, manuscript : Monograph/item
Title/Author:	Proverbs 31:10-31 From a Ghanaian and (Akan) Womanist Perspectives- Inculturation and Liberation Hermeneutics Approach./
Author:	Nyarko-Mensah, Paul.
Description:	1 online resource (257 pages)
Notes:	Source: Dissertations Abstracts International, Volume: 86-03, Section: A.
Contained By:	Dissertations Abstracts International86-03A.
Subject:	Feminism. -
Online resource:	click for full text (PQDT)
ISBN:	9798384208037

Proverbs 31:10-31 From a Ghanaian and (Akan) Womanist Perspectives- Inculturation and Liberation Hermeneutics Approach.
Nyarko-Mensah, Paul.

Proverbs 31:10-31 From a Ghanaian and (Akan) Womanist Perspectives- Inculturation and Liberation Hermeneutics Approach. - 1 online resource (257 pages)

Source: Dissertations Abstracts International, Volume: 86-03, Section: A.

Thesis (Ph.D.)--University of Pretoria (South Africa), 2023.

Includes bibliographical references

The Akan culture does not treat women the same way it treats its men; there are gender related roles among the Akan cultural practices. Matrilineal inheritance notwithstanding, the Akan woman always plays the second option to her male counterpart. This is obvious in the selection for heritance which always goes for a male even for nephews, appointments to public office, which follows the same trend no matter her contribution to that society.The objectives of the study included the investigation of the context of the marginalization and dehumanizing cultural practices among the Akan of Ghana and to ascertain how the virtues of the industrious woman in Proverbs 31:10-31 and the cultural situation of the Akan woman can elucidate each other.Inculturation and Liberation hermeneutical methodology were used to study the poem. In this methodology every aspect of the explanation is carefully influenced by the perspectives of the receptor community (Akan of Ghana), their past experiences and cultural practices as a people.Proverbs 31:10-31 is well preserved with few variants which suggest that the poem could have been an adaptation from a male heroic poem. This is made manifest by the several masculine variants in a poem that is meant to eulogise a woman. The presence of Late Biblical Hebrew (LBH) vocabulary and Aramaisms suggest post-exilic Persian period influence on the text.It is most probable that the industrious woman in Proverbs 31:10-31 is a literary creation by a post-exilic poet, as an antithesis of the historic moral and social failures of the Hebrew womanhood during the 8th century B.C.E. for didactic purpose. This is aimed at the moral and social reengineering of the Hebrew society. It is most probable that Ezra might have had a hand in either the writing, redaction or the editing of the poem of Proverbs 31:10-31.With the help of contextual methodology (inculturation and Liberation Hermeneutics) the cultural condition of the Akan woman of Ghana is seen as silent champion instead of a slave and marginalized gender. The Akan woman is empowered for the good of the Akan society with the emulation of the virtues of the Industrious woman of Proverbs 31:10-31. Future studies could aim at the contribution of some Akan women who managed to shatter the glass ceiling of male dominance for the good of the Akan society, the role and identity of such women would help demystify the misconception about the role and place of women in the Akan society.

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2024

Mode of access: World Wide Web

ISBN: 9798384208037Subjects--Topical Terms:

558369
Feminism.
Index Terms--Genre/Form:

554714
Electronic books.

Proverbs 31:10-31 From a Ghanaian and (Akan) Womanist Perspectives- Inculturation and Liberation Hermeneutics Approach.
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520 $a The Akan culture does not treat women the same way it treats its men; there are gender related roles among the Akan cultural practices. Matrilineal inheritance notwithstanding, the Akan woman always plays the second option to her male counterpart. This is obvious in the selection for heritance which always goes for a male even for nephews, appointments to public office, which follows the same trend no matter her contribution to that society.The objectives of the study included the investigation of the context of the marginalization and dehumanizing cultural practices among the Akan of Ghana and to ascertain how the virtues of the industrious woman in Proverbs 31:10-31 and the cultural situation of the Akan woman can elucidate each other.Inculturation and Liberation hermeneutical methodology were used to study the poem. In this methodology every aspect of the explanation is carefully influenced by the perspectives of the receptor community (Akan of Ghana), their past experiences and cultural practices as a people.Proverbs 31:10-31 is well preserved with few variants which suggest that the poem could have been an adaptation from a male heroic poem. This is made manifest by the several masculine variants in a poem that is meant to eulogise a woman. The presence of Late Biblical Hebrew (LBH) vocabulary and Aramaisms suggest post-exilic Persian period influence on the text.It is most probable that the industrious woman in Proverbs 31:10-31 is a literary creation by a post-exilic poet, as an antithesis of the historic moral and social failures of the Hebrew womanhood during the 8th century B.C.E. for didactic purpose. This is aimed at the moral and social reengineering of the Hebrew society. It is most probable that Ezra might have had a hand in either the writing, redaction or the editing of the poem of Proverbs 31:10-31.With the help of contextual methodology (inculturation and Liberation Hermeneutics) the cultural condition of the Akan woman of Ghana is seen as silent champion instead of a slave and marginalized gender. The Akan woman is empowered for the good of the Akan society with the emulation of the virtues of the Industrious woman of Proverbs 31:10-31. Future studies could aim at the contribution of some Akan women who managed to shatter the glass ceiling of male dominance for the good of the Akan society, the role and identity of such women would help demystify the misconception about the role and place of women in the Akan society.
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