AKAN ADINKRA CLOTHS

AKAN CULTURAL SYMBOLS PROJECT
© G. F. Kojo Arthur and Robert Rowe - 1998-2006

AKAN CLOTH   ADINKRA   KENTE  KENTE MOTIFS   WAX & NONWAX PRINTS    ASAFO FLAGS    AKUNINTAM

    A Variety of Adinkra Cloths

The adinkra cloth is one important art object that constitutes a code in which the Akan have deposited some aspects of the sum of their knowledge, fundamental beliefs, aspects of their history, attitudes and behaviors towards the sacred, and how their society has been organized.

Adinkra cloth has played a significant part in furthering the organization of social and political life in the Akan society.

Another significant function of the adinkra cloth is evident from an analysis of the color background as well as the constituent symbols that are incorporated in the design of the cloth.

The colors and the constituent symbols of the adinkra cloth evoke complex concepts that relate to social and political organization, beliefs and attitudes, moral and ethical issues about the self and one's responsibilities, and knowledge and education.

Samples of adinkra stamps
The adinkra cloth is printed by the block-print or screen-print technique. The blocks (stamps) are carved from apakyiwa (gourd or calabash). The carved symbol is used to design the cloth. There are several of the adinkra symbols that are linked to proverbs and  anansesem - folk stories.



This stamp, called otumfuo wuo ye ya, 
was designed and carved by John Kofi Nsiah of Ntonso to commemorate 
the passing away of Otumfuo Opoku Ware II, the late Asantehene.
                                                                     

The cloth designer shown below here is using the block print technique.                                                                                           

Adinkra cloth designer at work at Ntonso near Kumasi

      UAC Nkanea
       Several of the symbols in the adinkra cloths record social changes that have been brought about by both external and internal factors. For example, the aban (castle, fortress), kurontire ne akwamu (council of state), ohene tuo (king's gun), UAC nkanea (UAC lights), benz, television, kookoo dua (cocoa tree), and sedee or serewa (cowrie shell) symbols record specific technological developments and historical events that led to particular changes and factors that influenced the direction of such changes in the Asante (Akan) and Ghanaian society.

Ohene Tuo - King's Gun

Some symbols point to selective borrowing of ideas from other societies. Etuo (gun), for example, came with the Europeans. It has been incorporated not only in the language, but also into important political as well as funeral rituals of the Akan.

When the king-elect takes the oath of office he is given the ohene tuo ne akofena (king's gun and sword) which he wields and fires to demonstrate his ability to honor his responsibility as the military commander-in-chief to ensure protection, security, and peace of the society. During funerals the gun is fired in the morning to signal the beginning of the funeral, and is fired again in the evening to mark the end of the funeral for the day.

The gun salute also serves

"as an important means of announcing the event of death and the journey of the deceased to both the living and the dead, near and far" (Nketia, 1969, p. 144, fn 2).

A man wearing kwasiada adinkra

A recent development is the incorporation of phonographic symbols (letters) in Twi or English in the adinkra cloth symbols as shown by the two examples below.

MORE SAMPLES OF ADINKRA CLOTH SYMBOLS

ADWERA - WATERY SHRUB

ADWERA - WATERY SHRUB

Symbol of PURITY, SANCTITY, CONSECRATION, CLEANLINESS, CHASTITY, and GOOD FORTUNE

From the expression: Adwera nsuo, wo ne nkwansuo, nsu korogyenn a wohuru nso wonhye.

Literal translation: Water of life, you are the pure crystal clean water that boils, but does not burn.

ADWO - PEACE

Symbol of PEACE, CALMNESS, SPIRITUAL COOLNESS, and CONTINUITY

From the proverb: Ohene nya ahotenafo pa a, ne bere so dwo.

Literal translation: When the king has good counselors, then his reign will be peaceful.

NKYINKYIM - ZIGZAG

Symbol of TOUGHNESS, ADAPTABILITY, DEVOTION TO SERVICE, and RESOLUTENESS

From the expression: Obra kwan ye nkyinkyimiie.

Literal translation: The course of life is full of twistings, ups and downs, and zigzags.

This symbol emphasizes the need for critical appraisal and reappraisal of one's situation in life.

AKOKO NAN - HEN'S FEET

AKOKO NAN - HEN'S FEET

Symbol of PARENTAL DISCIPLINE, DISCIPLINE, PROTECTION, PARENTHOOD, CARE, and TENDERNESS

From the proverb: Akoko nan tia ne ba so a, enku no.

Literal translation: When the hen treads on its chicken, she does not mean to kill them. Or, Parental admonition is not intended to harm the child. 

DUA AFE - WOODEN COMB

DUA AFE - WOODEN COMB

Symbol of BEAUTY, LOVE, FONDNESS, PATIENCE, PRUDENCE, GOOD FEMININE QUALITIES, and CARE

From the expression: Odo ye wu.

Literal translation: Love survives till death or, Love is everlasting.

ABE DUA - PALM TREE

ABE DUA - PALM TREE

Symbol of SELF-SUFFICIENCY, RESILIENCE, VITALITY, WEALTH, and CAUSATION

From the proverb: Nipa nye abe dua na ne ho ahyia ne ho. Or, Se mmerenkensono si ne ti ase a, na ewo dea asase reka kyere no. Also, Nnua nyinaa bewu agya abe.

Literal translation: The human being is not a palm that she or he should be self-sufficient. Or, Whenever the palm tree bends down it is because of what the earth has said to it. Also, All trees will wither but the palm tree.

OKUAFOO PA - GOOD FARMER

OKUAFOO PA - GOOD FARMER

Symbol of HARD WORK, ENTREPRENEURSHIP, INDUSTRY, and PRODUCTIVITY

From the expression: Okuafo pa ne obi a oye nsiyefoo, ono na ose: W'afuo so a, woye ne nyinaa.

Literal translation: The good and industrious farmer says: No matter how big your farm is, you tend it all.

SAMPLES OF ADINKRA CLOTHS


Asantehene Nana Osei Tutu II wearing
ntiamu ntoma fufuo

OHENE KO HIA - THE KING IS GONE TO THE HAREM

OHENE KO HIA - THE KING IS GONE TO THE HAREM

From the expression: Ohene ko hia.

Literal translation: The king is gone to the harem.

The harem is the quarters for the king's wives. This cloth symbolizes some aspects of gender relations not only between the king and his wives, but also in the Akan society. When the king visits the harem, does he go to his favorite wife or is there some arrangement for  determining which wife has sexual visitation rights for a certain period of time?

In a typical Akan fihyia or fihankra, there is the women's section (mmaa mu). That is where the hearth (bukyia) is. Therefore, in one sense the cloth symbolizes not only sexuality, but also with warmth and food.

M'AKOMA MU TOFE - MY SWEETHEART

M'AKOMA MU TOFE - MY SWEETHEART

Symbol of LOVE, AFFECTION

From the expression: M'akoma mu tofe.

Literal translation: My sweetheart.

KONTONKROWI - RAINBOW

KONTONKROWI - RAINBOW

From the proverb: Kontonkrowi, eda amansan nyinaa kon mu.

Literal translation: The rainbow encircles all nations.

This symbol is used politically to depict the encompassing nature of the powers of the king in the Akan society. When used in funeral situations, the symbolism points out the inevitability of death for every person, young and old, royal and commoner.

KWASIADA ADINKRA

A collage of adinkra symbols on the ceiling in the lobby of the Accra International Conference Center

AKAN CULTURAL SYMBOLS PROJECT     

© G. F. Kojo Arthur and Robert Rowe - 1998-2006

AKAN CLOTH   ADINKRA   KENTE  KENTE MOTIFS   WAX & NONWAX PRINTS    ASAFO FLAGS    AKUNINTAM

This page was last revised on:  05/11/2007