Drying of fruits has been done for many years and different techniques have been developed. For preservation of fruit, drying is a good method for producing sustainable food products that avoids waste. The interest in producing sustainable food products that are nutritious and safe from bacterial growth has increased. In developing countries large amounts of food are destroyed, while many people are undernourished. Every year large amounts of pineapples are produced in Ghana. The pineapples are either being sold fresh or distributed to juice producers. To minimize the wastes and improve the economy in rural areas, drying is an interesting method. The unreliable power supply system is a problem in Ghana. Power failure is frequent. During dry season, sun drying is a suitable method for Ghana, which has a tropical climate with dry and rain seasons. A solar dryer for pineapples has been developed, constructed, modified, tested and implemented in the village Edumafa, in a rural area of Ghana. The only energy source that has been used to dry the pineapples is the sun. Before the trip to Ghana, drying tests were made in a laboratory in Sweden and a prototype of the dryer was built in the university workshop. This was done to facilitate the work in Ghana by gaining experience from drying and constructing. The prototyping also clarified which type of tools that would be needed so the tools could be transported from Sweden. The results from drying pineapple slices at 70°C in an oven in Sweden resulted in slices with hard shells and a soft, moist content (the moisture could not be removed since it became enclosed inside the slices).The conclusion was drawn that the pineapples cannot be dried in such a high temperature. Slices were in good quality when dried at 50°C. Since the citizens in the village Edumafa have never dried pineapples before, it is important for them to learn how to use the dryer and keep it in good working condition. During wet season it is important that the dryer is protected against rain. In the mid of a sunny day, when the temperature in the ambient air was 30°C, the temperature in the drying chamber could be around 50°C. Temperatures over 50°C were possible to achieve and there were no risk for getting to high temperature in the drying chamber. Therefore good drying temperatures can be achieved. To change the economy in considerable proportions for the citizens in Edumafa, a bigger dryer is necessary. The villagers need investment help to afford a bigger dryer of this type. The dryer can minimize losses of pineapples and create bigger incomes if the solar dryer is maintained in good condition and the villagers use it often to dry pineapples. / Att torka frukt har gjorts i många år och olika tekniker har utvecklats. Torkning av frukt är en bra metod för att förlänga hållbarheten och minimera spill. Att producera mat som både har en lång hållbarhet, är näringsrik och har låg mikrobiologisk tillväxt har idag blivit mer och mer aktuellt.  I utvecklingsländer förstörs stora mängder av mat samtidigt som det finns ett problem med undernärda människor. I Ghana skördas stora mängder ananas varje år och säljs antingen färska eller skickas iväg för juiceproduktion. För att minimera spill och förbättra ekonomin på landsbygden, torkning är en intressant metod. Ett problem i Ghana är det instabila elnätet. Strömavbrott är vanligt förekommande och därför är det bra om torkningen sker med metoder som inte kräver elektricitet. Klimatet är tropiskt med torr- och regnperioder, och soltorkning passar sig bara under torrperioden. En soltork för ananas har utvecklats, byggts upp, modifierats, testats och implementerats i byn Edumafa på den ghanesiska landsbygden. Den enda energikällan som används av torken är solen. Inför resan till Ghana har i Sverige torkförsök gjorts i ett laboratorium samt en prototyp av en soltork byggts upp i universitetets verkstad. Detta för att underlätta arbetet i Ghana genom att få erfarenheter från torkning och byggande. Byggandet har även klargjort vilken typ av verktyg som kan tänkas behövas så att de kan bli transporterade från Sverige. Resultatet av torkförsöken i Sverige visade att vid 70°C blir ananasen bränd på ytan (fukten kan inte transporteras ut eftersom den blir instängd inuti skivorna), vilket gör att ananasen inte går att torka vid en sådan hög temperatur. Ananasskivorna fick bra kvalité vid torkning i 50°C i laboratoriets ugn. Eftersom soltorkning av ananas är något som byborna i Edumafa aldrig har gjort tidigare, är det viktigt att de förstår hur torken fungerar samt att de kan torka ananas på egen hand.  Under regnperioden är det viktigt att torken skyddas från regn. Mitt under en solig dag då utetemperaturen är cirka 30°C kan temperaturen i torkkammaren bli cirka 50°C. Temperaturer över 50°C var möjliga att uppnå och det blev aldrig för varmt i torkkammaren. Vilket tyder på att bra torktemperaturer kan uppnås. För att kunna få till stånd en betydande förändring i ekonomin i Edumafa, är det nödvändigt att bygga en större tork. Invånarna behöver ekonomisk hjälp till investeringen för att ha råd med en större tork av denna typ. Torken kan minimera spill av ananas och generera större inkomster, om torken bevaras i ett gott skick och invånarna använder den ofta för att torka i.

Thesis (M.A. in Biblical Studies)--Associated Mennonite Biblical Seminary, 2000. / Includes photocopy of The constitution of the Musama Disco Christo Church, compiled by M. Moses Jehu-Appiah [1959]. Includes bibliographical references (leaves 75-79).

No description available.

In recent times, there are some indications which suggest an attempt to relegate the traditional or pre-Christian notion of Nyorjmo to the background in the face of recent Christian expansion within the Ga community. This may be observed basically in two forms. First is the attitude and thinking which attempt to separate Nyorjmo, who is considered a holy God, totally from the creation, considered unholy. This view suggests that Nyorjmo is holy and therefore his name cannot be attached to any aspect of the creation which is considered corrupted with sin and evil. In this regard, a distinction is thus made between Nyorjmo, the Supreme Being, and nyorjmo, rain. A new word nugbo,1 literally 'water stranger' or 'foreign water' has therefore emerged and is now being used for rain by some Ga. Secondly, there is the assumption, especially among some Ga Christians, that hitherto, the Ga did not know about God and that it was Christianity and the proclamation of the Christian message that introduced the knowledge of God into the Ga religious culture. These views are, however, contrary to the thoughts of the traditional Ga. The pre- Christian notion of Nyoymo is that of a Supreme Being, who is not far removed from creation but deeply involved in its daily activities. Thus one finds the name of Nyorjmo attached to some elements within the creation, as the configurations of Nyoymo2 indicate. Again, contrary to the views held by some Ga Christians, oral and early written sources indicate that the notion of Nyorjmo was well established within the Ga religious and social life before the coming of Christianity. However, one realises that with the influence of Christianity and Bible translation, the concept Nyorjmo has expanded and assumed a new meaning to become the Christian God of the Bible, 'the Father of our Lord and Saviour Jesus Christ.' 1 E. T. A. Abbey, Kedzi Afo Yordan (Gbele Ke Yarafeemo), (Accra: Bureau of Ghana Languages, 1968), p 37. 2 Johanness Zimmermann, A Grammatical Sketch of the Akra - or Ga -Language and some Specimen of it from the mouth of the Natives, (Stuttgert: J. F. Steinkopf, 1858), pp 243-244. See also M. E. Kropp Dakubu, 'Linguistic Pre-History and Historical Reconstruction: the Ga-Adangme Migrations' in Transaction of the Historical Society of Ghana, Vol. XIII (i), (Legon, June 1972), p 119. This research attempts to investigate the 'development' of Nyorjmo as a religious concept from its pre-Christian usage to the present. It looks at how Nyorjmo was recognised in the traditional religious life. This is done by analysing the general historical and religious backgrounds of the Ga people, focusing on key elements within the social, political, economic and religious settings. The work further assesses the impact of Christian influence on Ga culture, especially in the area of Bible translation, and also observes how the concept has gained a new meaning as a result of this engagement. The researcher concludes by exploring some of the implications raised in the work and attempts some suggestions on how Ga Christian theology may be developed to address these concerns. / Ye bei nee amli ni Kristojamo ebahe shi ni loolo le aabo moderj ni agbe Kristojamo ashwa ye Ga shikpoji ano le, tamo noni hie miihe akpa boni wonuo wiemo 'Nyonmo' le shishi wohaa ye wo blema shihile mli aloo dani Kristojamo le bashe bie. Enejeo kpofann ye gbei srotoi enyo ano. Klerjklen le, tamo noni ye wo nifeemoi ke wo susumoi amli le wokaa ake woten Nyonmo he nfoniri ko. Noji ake wonaa ake eye Kronkron ni nohewo le esda ni ake egbei bataa adeboo noko he kwraa ejaake nofeeno ni yoo je le mli le kpa ye he ni ehe ewo muji ke esha. Enehewo le mei komei taoo ni amegbla Nyonmo ni ji Tse Ofe le ke nyonmo ni neo le ten. Arjoo nyonmo ni neo le ake nugbo.1 Emli jalemo ji nu ni ebato gbo. Nugbo nee ji gbei ni nmenerjmene le Gamei komei ketseo nyonmo ni neo nee. No ni ji enyo le, Ga Kristofoi komei susuo ake Gamei lee Nyonmo ye blema bei le amli. Ene le eji sane ni naa wa ni yoo ahuntoo. Ye neke mei nee asusumo naa le, Kristojamo ke Nyonmo wiemo le gbee ke shwamo le ji noni ha Gamei na le ake Nyonmo ko ye, ye amejamo ke shihile mli. Shi moy neke susumo nee, jee Ga shikweebii asusumo ni. Eke noni amele ye Nyonmo he kpda gbee kwraa. Anokwale le ji ake beni Kristojamo ba ko Ga shikpon le no beebe le, Gamei le Nyonmo ake Ofe ni eta adeboo fee no, ni asan ejieo eheshi ye adeboo nibii komei ke Gamei anifeemo nii ke ame daa gbi shihile mli. Ene hewo je ni woyoseo ake Gamei ke Nyonmo gbei le ebata adeboo mli nibii komei ahe le.2 Asan jwerjmo nee ni kristofoi komei yoo ye Nyonmo he le jee ja keke ni ejda, shi moy ye Gamei awiemo ke woji ni anmlafee amli le, ejeo kpo fanrj ake Gamei le Nyonmo ye ame jamo ke jen shihile fee mli dani Kristojamo ba. 1 E. T. A. Abbey, Kedzi Afo Yordan (Gbele Ke Yarafeemo), (Accra: Bureau of Ghana Languages, 1968), p 37. 2 Johanness Zimmermann, A Grammatical Sketch of the Akra - or Ga -Language and some Specimen of it from the mouth of the Natives, (Stuttgert: J. F. Steinkopf, 1858), pp 243-244. See also M. E. Kropp Dakubu, 'Linguistic Pre-History and Historical Reconstruction: the Ga-Adangme Migrations' in Transaction of the Historical Society of Ghana, Vol. XIII (i), (Legon, June 1972), p 119. Shi ksle, woyoseo hu ake Kristojamo ke IJmals Kronkron shishitsoomo eye ebua ni else shishinumo ni Gamei yoo ye Nyonmo he le mli: agbene Gamsi naa Nyonmo ake Kristofoi aNyonmo, moni IJmale Kronkron yeo ehe odase ake eji wo Nuntso ke Yiwalaherelo Yesu Kristo Tse le. Oti ni yoo mi ninmaa nss mli ji ake magbls shi ni matao boni Gamei naa Nyonmo ye ame jamo ke ams shihils mli amshaa, ksjs blema, dani Kristojamo ba ks agbene tsakemoi srotoi ni eba ksje nakai bei le amli aahuu kebashi nmsns. Boni afee ni mi nine ashe oti nss he Is, mitao Gamsi ayino saji ks ams blema shihils amli, ni titri Is mikws ame jen shihils, mankuramo, nitsumoi, jarayeli ke jamoi fee aks meni abaanye akaseys nibii nee amli. Nokome hu ni mifee ye nikasemo nee mliji ake, mikws shishinumo hee ni Gamsi ena ye Nyonmo he, titri Is kstso IJmals Kronkron le shishitsoomo no, ks agbene boni Kristojamo hu etsake ams ashihils eha, ketso IJmale Kronkron Is kanemo no. Mimu shibgblsmo nee naa ke naawoo: gbe no ni abaatso ni Kristo he nilee baa shwere ye Gamsi aten. Eji mihemoksyeli aks nikasemo hee ni jso shigblsmo nee mli Is baa hsle Gamei ashi, titri le Kristofoi, koni ameyose ake nibii babaoo ye ame jen shihile ke blema saji amli ni baaye ebua ams bo ni afee ni ams nu Nyonmo shishi jogbann ni asan ams nys ameja le ye ame disrjtss ams shishinumo naa ksjetj shihils mli. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermartzburg, 2006.

After participants had been told of the processes of Bible translation during a prayer partners meeting of Ghana Institute of Linguistics, Literacy and Bible Translation (GILLBT), one of them asked, "After the people have been given the Scriptures, what happens?" This study has been an attempt to supply answers to such questions. It attempts to ascertain the impact that the Bible translation strategy (BTS) of GILLBT has had on the Dega people of Ghana, especially their socio-cultural and spiritual lives. The study uses Darrell Whiteman's conceptual framework of Integral Human Development to analyse how the Bible translation strategy has contributed to their human development. The BTS comprises linguistic and anthropological research, Bible translation, literacy and development and Scripture-In-Use. The dissertation traces the historical origins and the rich but distinctive cultural beliefs and practices of the Dega. The results have shown that rete WJ bi ka, tete WJ bi kyere, "the past has a lot to say and teach us". The emergence of the Church and the BTS in the Dega Hare (Degaland) has also been outlined. One fact that runs through all the stories is the conspicuous role that the laity played in bringing the Church to Dega Hare. The Church came as early as in the 1930s, mostly from the south of the country. However, the situation is changing and from the 1990s Dega initiated churches are emerging. The BTS has been in Dega Hare since 1981 and some of the fruits have been the Deg New Testament, an ongoing Old Testament translation, a literacy program that has made over three thousand Dega literate in Deg, a Scripture use promotion program called Scripture-In-Use and an indigenous organisation, Deg Language Project. The dissertation analyses the socio-cultural and spiritual impact that the BTS has had on Dega in chapters four and five. It uses human interest stories and testimonies to depict the impact on the lives of individuals and communities. The dissertation ends with a summary of the findings and some recommendations for the future. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004

Bakgrund: Relationsvåld riktat mot kvinnor är ett globalt folkhälsoproblem med många negativa hälsokonsekvenser. Våld i nära relationer sägs vara vanligt och kulturellt accepterat i Ghana trots införandet av Domestic Violence Act år 2007 som gör relationsvåld illegalt. Forskning har visat att sjuksköterskor besitter en nyckelposition för att arbeta mot relationsvåld men att många sjuksköterskor saknar beredskap. Sjuksköterskeutbildningen har visat sig vara otillräcklig vad gäller relationsvåld. Syfte: Att beskriva Ghananska sjuksköterskestudenters attityder till relationsvåld och hur ämnet berörs i utbildningen. Metod: En deskriptiv kvalitativ studie som baseras på data från sex semistrukturerade intervjuer med Ghananska sjuksköterskestudenter. Intervjuerna spelades in, transkriberades och analyserades därefter med hjälp av innehållsanalys. Resultat: Sjuksköterskestudenterna kände sig förberedda för att möta kvinnor utsatta för relationsvåld och ansåg att sjuksköterskan hade en viktig roll. Studenterna tyckte att relationsvåld var ett problem som skulle lösas inom familjen och sjuksköterskan beskrevs ha en roll som rådgivare. Ingen av studenterna tyckte att relationsvåld var acceptabelt. De pratade om könsroller, mannens överordnade position i familjen och att våld uppstod när rollerna inte upprätthölls. Låg utbildningsnivå sågs som en orsak till att relationsvåld uppstår och utbildning föreslogs vara en nyckel till att eliminera relationsvåld. Slutsats: En förbättrad sjuksköterskeutbildning som problematiserar relationsvåld ur ett genusperspektiv behövs för att påverka blivande sjuksköterskors attityder och möjliggöra en professionell vård av utsatta patienter världen över. Klinisk betydelse: För att förbättra sjuksköterskeutbildningar borde relationsvåld och dess samband med den könsbestämda maktstrukturen uppmärksammas i större utsträckning. / Background: Intimate partner violence (IPV) is a global public health problem with many negative health consequences. IPV is said to be common and culturally accepted in Ghana despite the introduction of The Domestic Violence Act 2007 that prohibits IPV. Research has shown that nurses are in a key position to handle IPV though many nurses are unprepared. A lack of IPV education for nursing students has been identified. Aim: To describe Ghanaian nursing students’ attitudes toward IPV and how it is addressed in their education. Method: A descriptive qualitative study based on data from six semi-structured interviews with Ghanaian nursing students. Interviews were recorded, transcribed and analysed with content analysis. Results: Ghanaian nursing students felt prepared to meet IPV and they thought that nurse’s role was of importance. Students advocated for a domestic handling of IPV and described the nurse’s role as a counsellor. None of the students found IPV acceptable. Students spoke about the gender roles and illuminated the view of the man as superior and that lack of role performance might lead to IPV. Low educational level was spoken of as a reason for the prevalence of IPV and suggested as a key to the elimination of IPV. Conclusion: To affect nurses’ attitudes and enable professional handling of IPV we suggest more IPV education that problematizes IPV from a gender perspective in nursing programmes globally. Clinical significance: To improve nursing educations concerning IPV more attention needs to be given IPV and the correlation between IPV and the gendered power structure.

<p>This thesis was based on a larger international comparative study called the ROSE (Relevance of Science Education) project. The study investigated the affective factors pupils perceive might be of relevance for the learning of science and technology using the ROSE survey questionnaire, and was aimed at providing data that might form part of an empirical basis for local adaptation of the science curriculum.</p>

Thesis (Ph.D.) - Carleton University, 2006. / Includes bibliographical references (p. 258-283). Also available in electronic format on the Internet.

Diss. Uppsala : Uppsala universitet, 2008.

Thesis (M.A. in Biblical Studies)--Associated Mennonite Biblical Seminary, 2000. / Includes photocopy of The constitution of the Musama Disco Christo Church, compiled by M. Moses Jehu-Appiah [1959]. Includes bibliographical references (leaves 75-79).