BENBEN: The Language of Adinkra

The King, Nana Osei Bonsu- Paynin, declared war. The reason: an ungastly act committed by the king of the neighboring lands. The king of Gyaman, Adinkera (current Cote d'Ivoire or Ivory Coast), was caught copying the sacred symbols displayed on the precious Golden Stool, the unifying force of the African Asante Nation. The Asantehene (Asante King) had no alternative but to put the enemy to death. Adinkera was killed during the war, and his beautiful cloth was taken as a trophy. His cloth bared meaningful symbols, and the practice of adorning cloth with cultural symbols was adopted by the Asante Nation. From that day forth, Adinkera (meaning "goodbye") cloth became an aspect of Asante culture that has endured as a vital cultural means of expression. 

After Gyaman King Adinkera was killed and his beautiful cloth was with the Asantehene, the royales began wearing expensive and highly valued versions of the original Adinkera cloth. Their regal garb was, of course, hand made and extremely expensive. Only the finest fibers, crafts- men and dyes were fit for the King and his court. The cloth was worn only for appointed occasions, such as during spiritual ceremonies and rituals. 

As time went on, Adinkra cloths and symbols found their way into the common public and were no longer worn only by royalty. Special, hand made cloths are still used for spiritual activities and rituals. They are still worn by royalty. But they are also worn common-folk. This by no way means, however, that the cultural significance of the symbols were lost! Embodied in over 400 Adinkra symbols are Asante legends. They contain Asante history. They are associated with proverbs and sayings. Some are inspired by plants and animals. All of them are a delicate means of communication and expression within the culture. 

The process of creating a piece of cloth as special and significant as an Adinkra cloth requires skill and craftsmanship. The stamps themselves are made from a calabash (a gourd-like fruit) with a handle. Ntonso, a small city northeast of Kumase, is the major center for Adinkra cloth production in Ghana. crafters in Ntonso make cloth for the common people, while the artists that create Adinkra cloth for royalty live and work in Awokwa, a suburb of Kumase. The stamping of the cloth is & male job, and the most experienced and expert artists are generally commissioned to make cloth for the King. 

The women generally make the ink used for stamping. The dye is make from Badie tree bark, iron slag and water. The dye is called Adinkera aduru, or Adink ero medicine. Traditional colors for the dye include blue, lavender, yellow and turquoise. Because both the Adinkra symbols and colors daning ful, different cloths are worn in different occasions. The Adinkra cloth is especially important during funeral ceremonies.  Special cloths can be ordered for personal use or by individual entrepreneurs who distribute the cloths in the marketplace. Artists often work together with a customer to determine the best symbol and color for a special occasion or to make a genealogical cloth. 

Most conscious people have seen Adinkra symbols and may even know the definition of a few of them. The true meaning of each symbol, however, cannot be summed up in a few words or phrases. While we decorate ourselves with the cultural symbols and believe that we have a clear grasp on their meaning, we must not fool ourselves. To understand Adinkera symbols is to understand the Asante culture. They share the history, legends, social structures, morality and spirituality of the Asante people, but their deep meaning is lost on most outsiders. Adinkera symbols are a language that can be fully understood only by those who have significant experience with and knowledge of the culture, philosophy and spirituality of the Asante people. 

Nkyinkyim (Ohemmaa nnkyinkyin): "Chang- ing oneself, playing many roles". Nkyinkyim portrays the need to change oneself and ones life and reminds us that nothing remains static. Its upward motion shows us that there is always room for growth, and that in order to live, we must transform. 

Adinkrahene (Adinkra King): The chief of all Adinkra signs. It stands for absolute authority and forms the basis of Adinkra printing. It also portrays respect for higher authority and the importance of tradition and wise council. 

Ntesie (Mate masie). " I have heard and kept it" ("Nsana bun mu ne mate masie") It is the symbol of wisdom and knowledge. It also symbolizes learning and training. 

Akokuh Nan (Hen's feet): "The hen treads upon its chicks but does not kill them." ("Akoko nan tia ba, na ennkum ba.") This design speaks of the roles of parents and the value of discipline without using extreme measures. It also speaks of protection, good care and tenderness. 

Ера (handcuffs): "You are the slave of him whose handcuffs you wear." "Onii a ne pa da wo nsa no, na n'akoa ne wo". This design is about restriction both physically and spiritually. 

Owo foro adobe (snake climbing the palm tree): Performing the unusual ог impossible. This symbol gives the message of overcoming obstacles that seemed impossible to overcome. Reaching Past limitations. Stretching yourself farther than you thought you could go. 

Kodee mmowerewa: The talons of the eagle. This symbol is shaved on the heads of some court attendants. 

Fofoo: "What the fofoo plant wants is that the gyinantwi seeds should turn black" (Se die fofoo pe ne se gyinantwi abo bidie). This is a sign of jealousy, as represented by the image of invasive foilage. It also can represent self-control, because if the growth of the foilage is not kept in check, it will quickly grow and overtake the area. 

Kramo: "We cannot tell the good from the bad because of pretense and hypocrisy." (Kramo bone amma yeannhu kramo pa). This symbol reminds us not to be fooled by first impressions. It is only after you get to know someone that their true nature reveals itself, because in the beginning, one cannot tell the genuine from the fake. 

Pempamsie: "That which will not crush". (Pempsamie se, bebrebe ahooden ne koroye). This symbolizes that unity is strength. It also can mean constancy and endurance or solidarity. 

Sunsum (soul): This is the sign of the soul. Some Akans believe thou tie soca of a ruler inhabits a younger courtier. Ii can refer to introspection and meditation. 

Ako-Ben (war hom): Symbolizing the call to arms. It can stand for warning and can warn of an oncoming hazard. 

Kuntinkantan (do not boast): There is a need for humility and service. It warns of the danger of arrogance and pretension and encourages modesty. 

There are hundreds of Adinkra symbols. All of them have strong cultural meaning that is embedded in Asante culture, philosophy and spirituality. They are a means of communication and remembrance. While a simple definition serves its purpose to help guide the seeker to its deeper meaning, the Adinkra symbols are not meant to be taken lightly.