Adinkra symbols, originally printed on clothes worn by Asante royals on important occasions, have historical and philosophical significance. The patterns and designs have also assumed international appeal as they are found on furniture, sculpture, earthenware pots and casual wear. Interestingly, the Jaman chief, Kwadwo Adinkra Agyemang, who is credited with the discovery of the symbols over 300 years ago, is yet to gain the recognition his people think he deserves. "You can use this to summarise your statement; what you want to communicate with other people. One symbol represents a huge paragraph, like the 'Gye Nyame' which summarises the symbolism and authority of the creator. “There is a creator which we believe is the Almighty God. He alone owns the powers both above in the heavens and on the earth and even under the earth,” Sumahene, Odeneho Dr. Afram Brempong III told Nhyira FM’s Ohemeng Tawiah.  Odeneho Dr. Afram Brempong III added: “So we believe that the symbols of Adinkra are very significant. And the meaning and importance attached to these symbols are so important and relevant even today.  Adinkra symbols hold intangible myth, proverbs, folktales, songs, and phrases. They are small but summarised symbolic pictures or motives used to decorate colourful patterned cloth by fashion designers. Adinkra symbols are named after the late Paramount Chief of Jaman, Kwadwo Adinkra Agyemang. In the 14^th Century, he led his people from Akwamufie in present-day Eastern Region of Ghana to their current Jaman North and South Districts of Ghana’s Bono Region, as well as Amanvi in Eastern Cote I'dvoire. Nana  Kwadwo Adinkra was soon confronted with rancour that ensued amongst the royal family for years. He then had a dream of a symbol and its meaning which he drew on a 'Dua Toa’ or a calabash fruit and interpreted the same to his feuding people. That symbol, ‘Obi Nka Obi’, or ‘bite not one another,' did not only become the first of 60 Adinkra symbols but helped restore peace among the people. "The invention of these symbols came about when there was a strive within the Kingdom of the Jaman, within the Royal family; so Nana Kwadwo Adinkra Agyemang had this inspiration, he got the symbols in the dream. “He drew it on a gourd which he presented to his chiefs and family members and also interpreted the symbol as he saw them in his dream. He was able t use this symbol to quell the seeming rancour and strife within the family," Sumahene Odeneho Afram III revealed. In 1896, however, the Jaman State was divided into British and French West Africa. Sumahene, Odeneho Dr. Afram Brempong III,  sitting in state Suma-Ahenkro and Amanvi have since become traditional headquarters of the people of Jaman in Ghana and Ivory Coast, respectively. Fifty-nine other symbols were later designed by Nana Kwadwo Adinkra which then became  pattern for Bono Ntoma cloth which later became Nwene Ntoma after the Ashantis 1895 invasion and subsequent capture of then Gyaamanhene, Adinkra Kofi. The Asante artists learnt the Adinkra designs from King Kwadwo Adinkra's son, Appau after Asante defeated Gyaaman. " We [Ashantis] defeated the Dormaa, Denkyira;we went to Fante where we defeated them. There  was this chief at Gyaaman. At that time, (he was behaving he was trying to present himself ) He was trying to let people know that he was also Otumfuo.That time, he was called Adinkra so Otumfuo went there. We went there to defeat him (and that is why) so Otumfuo ordered that (from that on) from that time onwards, we should put on Adinkra as part of our cloth to show that Adinkra has been subdued," Bantamahenene,  Baffuor Owusu Amankwatia VI said. In ancient times, Adinkra which also means 'good-bye' used to be the preserve of the Asante royals and spiritual leaders.

Asantehene, Otumfuo Osei Tutu II

For Bantamahene, Baffuor Owusu Amankwatia VI, who heads the Krontire [Head of the town] Division and also doubles as the war marshal of the Asantehene, Adinkra means a lot to Asanteman.

"It symbolises the supremacy of the Ashanti nation. In a nutshell that is what it symbolises. That is all. It shows where Otumfuo is; it shows where Otumfuo came from and it shows where he is now; the supremacy of the Ashanti nation headed by the Otumfuo. That is what it symbolises," he said.

Today, in Ghana and other parts of the world, one can expect to spot the symbols almost everywhere.

Designers in modern times use Adinkra symbols to create and decorate other accessories than cloth.

Some corporate institutions in Ghana now use the Adinkra symbols as their institutional Symbol or Logo.

For instance, the first Adinkra symbol, 'Obi  Nka Obi' was the theme for Ghana's 62nd Independence anniversary in Tamale.

For Sumahene, there is nothing invigorating than seeing the first symbol invented by Gyamanhene assume national status. 

"I'm very impressed with how the Independence Day anniversary celebration committee chose the theme 'Obi Nka Obi' because of the peace that has just been restored at  Dagbon and I believe it can be replicated across the nation where we have disputes."

Ashanti regional town of Ntonso is noted for Adinkra cloth production. It is often regarded as the home of Adinkra.

Meet Kwadwo Oppong who uses traditional dye prepared from the 'Bidie' tree to design and print Adinkra cloths.

Mr. Kwadwo Oppong has been in Adinkra cloth printing business for years

Oppong has been in the Adinkra cloth designing since his childhood after inheriting it from his late father.

He runs this business alongside his six other siblings.

Symbols

On display are several Adinkra symbols engraved on gourd or calabash.

"These are Adinkrahene, Gye Nyame, Sankofa, Sankofa, Bi Nka Bi and then Funtumfunafu Denkyem Funafu. Others are Ese ne Tekyerema, Nyame Biribi Wo Soro and Owuo AtwedeÉ›".

The bark of the Bidie tree, common only in the Northern and some parts of Bono East regions, are soaked in water for days to soften it. They are then pounded in mortar as part of the softening process.

 When the colour, deep brown emerges from the pulp, it is then sieved and put into a pot.

The process is often cumbersome.

The various stamps of Adinkra symbols engraved on calabash are tinted with dye, pressed carefully in sequence onto already hand-woven cotton cloth on a table and later dried in the sun. This is mostly done using block-stamp technique, which involves the use of wooden or metal stamps and screen printing.

The cloth is normally dyed in either red or black.              

Adinkra cloth on display

The symbols are selected based on the message the wearer or owner of the cloth intends to convey.

The Adinkra symbol is not the preserve of only Asante or Akan royals.

"When you go to Brazil, they know about Adinkra symbols; in America, they know about Adinkra symbols. South Africa, they know about Adinkra symbols. When you go to Nigeria and all other African countries, they know about Adinkra symbols.

“When you come to Ghana, it is significant to us. We cherish them, we appreciate them because they speak to us and in a way, you don't need to utter so much words. They are symbols that represent an opinion or a vision."

Students on a visit receive tutorials from Oppong on how he prepares traditional dye for Adinkra cloths

These students travelled from the United States to learn the Adinkra symbols and the printing of Adinkra cloth.

They looked so elated as they tried their hands he how to print the Adinkra cloth after being taken through the process of preparing a traditional dye.  Soon they have a muffler each printed with Adinkra symbols.

"As a Christian and a religious believer, I believe that God is the all-powerful one no matter what. All things can be done with God so I chose these ones," an elated Joan said.

"I'm definitely going to wear this when I graduate and then I might hang it up on my wall. My kids are gonna have this. They gonna need patience," another student said.

Sumahene, Odeneho Dr. Afram Brempong III, wants to establish an Adinkra Village to the hounour of the late Kwadwo Adinkra Agyemang.

First, he wants government to honour the man who invented the symbols.

"I'm also appealing to the state that they should honour Nana Kwadwo Adinkra in a very significant way. Once this honour is bestowed on him, it will now send a signal that we are benefiting from the this,” he said.

He added that: “In fact I am aware that the Ghana Folklore Board is interested in developing these symbols into communication tools so that the custodians or the inventors will also have some joy that what came out of us has now become a property for the entire nation."