Adinkra is a cotton cloth produced in Ghana and Côte d'Ivoire which has traditional Akan symbols stamped upon it. The adinkra symbols represent popular proverbs and maxims, record historical events, express particular attitudes or behavior related to depicted figures, or concepts uniquely related to abstract shapes. It is one of several traditional cloths produced in the region. The other well-known cloths are kente and adanudo.

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The Akan people (of what is now Ghana and Côte d'Ivoire) had developed significant skills in weaving by the sixteenth century, with Nsoko (present day Begho) being an important weaving center. Adinkra, originally produced by the Gyaaman clans of the Brong region, was the exclusive right of royalty and spiritual leaders, and only used for important ceremonies such as funerals. Adinkra means goodbye.

During a military conflict at the beginning of the nineteenth century, caused by the Gyaaman trying to copy the neighboring Asante's golden stool (the symbol of the Asante nation), the Gyaaman king was killed. His adinkra robe was taken by Nana Osei Bonsu-Panyin, the Asante Hene (Asante King), as a trophy.

With the robe came the knowledge of adinkra aduru (the special ink used in the printing process) and the process of stamping the designs onto cotton cloth.      https://www.thoughtco.com/origin-and-meaning-of-adinkra-symbols-4058700

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THE DYE: The dye or ink (adinkra aduru) for printing is derived from the bark of the Badie and the roots of the kuntunkuni trees. The bark and roots are soaked in water for days to soften. They are then pounded to increase the softening process. The Badie bark is boiled with iron scraps. When the color (deep brown) emerges from the pulp it is sieved and engraved onto a piece of calabash or pot.

The kuntunkuni roots are also boiled into a dark solution to dye the cloth black. The Cloth is dipped and soaked in the solution. It has to be dried several times before it turns completely black.

The cloth is normally dyed in either red or black. For the red Adinkra cloth, a chemical called Sudi is used instead of the kuntunkuni root.

THE STAMPS: The various stamps carved from the calabash.

THE PRINTING: The Asante people have developed their unique art of adinkra printing. They use two traditional printing methods; the block-stamp technique, which involves the use of wooden or metal stamps and the screen- printing.

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Over time the Asante further developed adinkra symbology, incorporating their own philosophies, folk tales and culture. Adinkra symbols were also used on pottery, metal work (especially abosodee), and are now incorporated into modern commercial designs (where their related meanings give added significance to the product), architecture and sculpture.

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AESTHETIC VALUE

The Adinkra cloth was hither to the preserve of the royalty and spiritual leaders of the Asantes. They wore it during very important sacred ceremonies.

The several bright colours of red, yellow, white, blue etc. of the Kwasiada Adinkra project the festive nature of the day. Sundays are normally characterized by drumming and dancing, playing of “owari” and “dame” (traditional games and other exciting social and religious activities.

In contrast to the above is the dark and dull colours of black, dark – brown and brick red which are the make-up of the “Birisi”, “Kuntunkuni” and “Kobene” cloths. Black for instance among the Asantes evokes an aesthetic response of sadness and hopelessness, The red colour is normally associated with blood and death. That is why during funerals Kobene in particular is worn by the closest relatives to show how aggrieved they were and the others appear in different cloths Kobene is also worn during the Asantehene’s funeral or when there is a national calamity.

The Omanhene of Abeadze of Domenase said the cloth means “our eyes are red”.

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ADINKRA SYMBOLS:

The symbols were often linked with a proverb, so they convey more meaning than a single word. Robert Sutherland Rattray compiled a list of 53 adinkra symbols in his book, "Religion and Art in Ashanti," in 1927.