Aŋlɔ

English

Noun

Aŋlɔ (plural Aŋlɔs)

1. Alternative form of Anlo.
   • 1971, Gilbert Ansre, “Language Standardisation in Sub-Saharan Africa”, in Thomas A[lbert] Sebeok, editor, Current Trends in Linguistics, volume 7 (Linguistics in Sub-Saharan Africa), The Hague, Paris: Mouton, →LCCN, page 687:

     He added that already, indigenous clerks in the provincial centres of Kpalime and Kpando were western Eʋes (mostly Aŋlɔs) and not Popos (Anexɔs).

   • 1975, E. Y. Egblewogbe, Games and Songs as Education Media (A Case Study Among the Ewes of Ghana), Ghana Publishing Corporation, page 60:

     The following song makes reference to a Dahomean war in which the Aŋlɔs seemed to have taken part.

   • 1976, Charles M. K. Mamattah, The Eʋes of West Africa: The Aŋlɔ-Eʋes and Their Immediate Neighbours, Volta Research Publications, page 656:

     The next day when Campbell was returning to Keta, he was attacked by 3,000 Aŋlɔs and wounded five times and some others, including Tameklo’s sons were killed.

   • 2001, Jane Garry, Carl R. Galvez Rubino, editors, Facts About the World’s Languages: An Encyclopedia of the World’s Major Languages, Past and Present, H. W. Wilson Company, →ISBN, page 208, column 1:

     The second group, which includes the present-day Aŋlɔs first went to settle in Adele in Togo before joining the rest in ŋɔtsie later.

   • 2006, Felix K. Ameka, James Essegbey, “Elements of the grammar of space in Ewe”, in Stephen C. Levinson, David Wilkins, editors, Grammars of Space: Explorations in Cognitive Diversity, Cambridge University Press, →ISBN, page 385:

     The previous exchange in (36) does show that some amount of the relative frame of reference is used among the Aŋlɔs as well, even if not by everybody.

   • 2017, David C. K. Tay, Mawuli School: The Early Years, FriesenPress, →ISBN:

     The Aŋlɔs clearly demonstrated that they preferred to stay with their traditional religion and were suspicious of the missionaries' true objective which they believed was trade.

Proper noun

Aŋlɔ

1. Alternative form of Anlo.
   • 1968, Journal of Religion in Africa, volumes 1–3, Brill Publishers, page 69:

     Additionally the verb me in Aŋlɔ is used when reference is made to the Supreme Being as creator.

   • 1971, Gilbert Ansre, “Language Standardisation in Sub-Saharan Africa”, in Thomas A[lbert] Sebeok, editor, Current Trends in Linguistics, volume 7 (Linguistics in Sub-Saharan Africa), The Hague, Paris: Mouton, →LCCN, page 687:

     He continued that Lome, which was mainly Aŋlɔ-speaking, would become the capital town, the educational headquarters, and the terminal for the proposed railway system which was to service the interior.

   • 2000, Hounkpati Bamikpo Christophe Capo, The New Ewe Orthography: Based on the GBE Uniform Standard Orthography, Centre for Advanced Studies of African Society, →ISBN, page 15:

     And today, for the Aŋlɔ speakers, “s” and “z” have two values each […]

   • 2001, Actes du colloque inter-universitaire sur la coexistence des langues en Afrique de l’Ouest: Ouagadougou du 26 au 28 septembre 2001, Université de Ouagadougou, Centre d'étude et de recherche en lettres, science humaines et sociales, page 293:

     Even though Duthie’s observation may not be wholly correct, it may explain why the Aŋlɔ speaking teacher tends to regard his dialect as the Standard form.

   • 2005, Sophia A. Adjaye, Ghanaian English Pronunciation, Edwin Mellen Press, →ISBN, page 14:

     The Ewe spoken in Ghana consists of Aŋlɔ in the coastal towns and the Inland dialects to the north (Ministry of Education of Ghana, 2000).

   • 2006, Felix K. Ameka, James Essegbey, “Elements of the grammar of space in Ewe”, in Stephen C. Levinson, David Wilkins, editors, Grammars of Space: Explorations in Cognitive Diversity, Cambridge University Press, →ISBN, page 382:

     Inland speakers are more likely to use the relative frame of reference, while Aŋlɔ speakers use both relative and absolute frames of reference with some preference for the latter.