The First Anglo-Ashanti War began when the Ashanti claimed territory disputed with the Fante, a client state of Great Britain. In 1823, Sir Charles MacCarthy, British governor of the Fante region, rejected the Ashanti claims and led a British army of 2,500 against the 10,000-man Ashanti army.

1 Trade Trade was important to early civilizations because people found that they could not produce all the resources that they needed or wanted. Long-distance trade developed to supply societies with raw materials that they needed and luxury goods people wanted.

increased surplus of natural resources. sharing ideas, technology, and culture. access to resources from other regions. greater government control of economic decisions.

Slave Trading Initially, the Kongo were glad to trade with the Portuguese, because the relationship provided a new market for their goods and they received goods from the Portuguese. The Kongo also hoped that the Portuguese would share new technological knowledge.

In exchange for guns and other European goods, the Ashanti sold gold and slaves, usually either captured in war or accepted as tribute from conquered peoples.

On the first leg of their three-part journey, often called the Triangular Trade, European ships brought manufactured goods, weapons, even liquor to Africa in exchange for slaves; on the second, they transported African men, women, and children to the Americas to serve as slaves; and on the third leg, they exported to …

From the beginning of the 18th century, the Asante supplied slaves to British and Dutch traders on the coast; in return they received firearms with which to enforce their territorial expansion.

The Ashanti Empire was a pre-colonial West African state that emerged in the 17th century in what is now Ghana. The Ashanti or Asante were an ethnic subgroup of the Akan-speaking people, and were composed of small chiefdoms.

Asante dialect

Kente may have developed from a variety of weaving traditions which existed in Ghana since before the 11th century, with excavations in the region showing instruments such as spindles, whorls, and loom weights.

Originally, the use of kente was reserved for Asante royalty and limited to special social and sacred functions. Even as production has increased and kente has become more accessible to those outside the royal court, it continues to be associated with wealth, high social status, and cultural sophistication.

Kente is a meaningful sartorial device, as every aspect of its aesthetic design is intended as communication. The colors of the cloth each hold symbolism: gold = status/serenity, yellow = fertility, green = renewal, blue = pure spirit/harmony, red = passion, black = union with ancestors/spiritual awareness.

According to NDiaye, the colorful patterned fabrics known as kente can be traced back to the Asante people of the Akan kingdom in what is now Ghana. The word “kente” actually translates to “handwoven cloth” in the Twi language of the Akan people.

The dashiki is a colorful garment worn mostly in West Africa. It is called Kitenge in East Africa and has been a dominant wear in Tanzania and later Kenya and Somalia.

Aso oke fabric – woven by Yoruba people. Adire – tie-dye produced by Yoruba people. Kente cloth – woven by Ashanti and Ewe people. Barkcloth – produced by the Buganda tribe.

In many ways, Anatsui’s work recalls traditional African kente cloth, which is made by weaving long strips into a patchwork whole. Anatsui’s beautiful quilts of silver and dull gold transcend their materials to become a metaphor for shifting contexts and images of Africa.

Adinkra duro, an ink made by soaking the bark of the Badie tree in water to soften it and then boiling it with iron slag to form a thick printing paste, is used to stamp the symbols onto the cloth. Today, there are variations on this process.

While kente is distinctive for its rich color palette and its association with wealth and celebration, adinkra is important for mourning. Like kente, mass-produced imitations of adinkra cloth are common. They are also cheaper than the original hand- stenciled cloth and a widely-accepted alternative for funeral wear.

Adinkra symbols were originally created by the Bono people of Gyaman, an Akan people of Ghana. Gyaman King Nana Kwadwo Agyemang Adinkra originally created or designed these symbols and named it after himself ‘Adinkra’. The Adinkra symbols were largely used on pottery, stools etc by the people of Bono.

Adinkra symbols were designed by the Akan people from Côte d’Ivoire and Ghana during the early 1800s. Many Adinkra symbols use radial or reflective symmetry and express deeply symbolic proverbs related to life, death, wisdom, and human behavior.

Dwennimmen, literally meaning “ram’s horns,” symbolizes that even the strong have to also be humble. The symbol is a bird’s eye view of two rams butting heads, and the rams’ horns symbolizes strength and humility through the characteristics of a ram.

Sankofa (pronounced SAHN-koh-fah) is a word in the Akan Twi and Fante languages of Ghana that translates to “retrieve” (literally “go back and get”; san – to return; ko – to go; fa – to fetch, to seek and take) and also refers to the Bono Adinkra symbol represented either with a stylized heart shape or by a bird with …