This thesis examines the life story of Nana Yaa Asantewaa and its pedagogical implications for schooling and education in Ghana and Canada. Leadership role among women has been a topic in many debates for a long period. For many uninformed writers about the feminist struggles in Africa, Indigenous African women are docile bodies with little or no agencies and resistance power. However, the life history of Nana Yaa Asantewaa questions the legitimacy and accuracy of this misrepresentation of Indigenous African women. In 1900, Yaa Asantewaa led the Ashanti community in a war against the British imperial powers in Ghana. The role Yaa Asantewaa played in the war has made her the legend in history of Ghana and the feminist movement in Ghana. This dissertation examines the traits of Yaa Asantewaa and the pedagogic challenges of teaching Yaa Asantewaa in the public schools in Ghana and Canada.

This thesis examines the life story of Nana Yaa Asantewaa and its pedagogical implications for schooling and education in Ghana and Canada. Leadership role among women has been a topic in many debates for a long period. For many uninformed writers about the feminist struggles in Africa, Indigenous African women are docile bodies with little or no agencies and resistance power. However, the life history of Nana Yaa Asantewaa questions the legitimacy and accuracy of this misrepresentation of Indigenous African women. In 1900, Yaa Asantewaa led the Ashanti community in a war against the British imperial powers in Ghana. The role Yaa Asantewaa played in the war has made her the legend in history of Ghana and the feminist movement in Ghana. This dissertation examines the traits of Yaa Asantewaa and the pedagogic challenges of teaching Yaa Asantewaa in the public schools in Ghana and Canada.

This study considered indigenisation to involve a process of making the local people `feel at home' in their Church. The ministry of early catechists such as Bernard Mizeki and Frank Ziqubu was crucial in showing the fact that the Anglican Church was not necessarily a church for Europeans only, but for the indigenous people as well. After this first generation of catechists there were numerous indigenous catechists who also ministered in the Diocese of Mashonaland by way of preparing people for the different sacraments found in the Anglican Church. On the other hand the training of the indigenous people for the ordained ministry was also another significant step in the process of indigenisation in the Diocese of Mashonaland. In this regard theological institutions such as St Augustine's Seminary in Penhalonga Manicaland, St Peter's Seminary Rossettenville in Johannesburg and St John's Seminary in Lusaka provided the much needed training. This study also revealed that although the Diocese of Mashonaland had an indigenous person at its helm in 1981, it remained European in several facets of its life. Although translations as a form of indigenisation started from the beginning of the Diocese of Mashonaland and continued right up to 1981, it seems it actually crippled the local indigenous peoples' innovativeness and ingenuity. In addition indigenous musical instruments also took sometime before they could be accepted in divine worship. On the other hand local art and décor as well as local architectural expressions took time to be incorporated into the Diocese of Mashonaland. However few early European missionaries such as Arthur Shirley Cripps and Edgar Lloyd tried to implement local architecture and décor in their churches in Daramombe and Rusape respectively. This study has also established that although the Anglican Diocese of Mashonaland got indigenous leadership by 1981, its liturgy, theology as well as its Acts and Canons remained European. / Christian Spirituality, Church History and Missiology / D. Div. (Church History)

No description available.