Color based on Ashanti values
woven into symbolic kente cloth
Art form expresses tradition, pride
Robin Trimarchi/DN
Sherman Robertson explains the meaning of the kente cloth.
The kente cloth hasbeen woven
and worn by the Ashanti people
since antiquity. However, the only
history reading available is that
taken from accounts of early Euro
pean travelers, and reflects their
Eurocentric biases.
The use of color ritualistically in
Ghana is based upon a philosophy
with deep abstract and spiritual
values. A rule of Ghanaian culture
has been that chiefs wear gold
ornamentation.
The kente cloth picks up this
tradition and uses yellow to repre
sent the gold when the kente cloth
is woven for royalty. A kente cloth,
which is predominantly yellow in
color, is also worn by young girls
during a part of their riles of pu
berty.
The color white symbolizes vir
tue, victory and spiritual entities
including the deified spirits of an
cestors and Gods. A kente cloth in
which thecolor white dominates, is
wornby mothersduringchildnam
ing ceremonies, and by young
brides upon their first entry into
their husband’s bedroom.
The use of the color green is
worn in connection with fertility,
vitality and primeness in growth.
During the second stage of puberty
initiation, a green kente cloth is
worn by young girls.
Symbolic of soot, charcoal,
ebony, and relating to emotional
feelings of melancholy, is the color
black. Black also signifies old age
andhistory. Duringlhefirststageof
funeral ceremonies a black-toned
kente is donned.
The symbolism attributed to the
color red is broad and emotional,
from the death of a close relative to
the signals by young girls that they
have reached puberty.
The red kente cloth is worn by
warriors and participants in politi
cal rallies.
Blue is the color of love, female
tenderness and serenity. It also is
used to make known to the public
of the death of one’s spouse.
When colors are grouped to
gether in the kente cloth, they take
in different meanings. A kentecloth
with white interweaved with blue
is worn by young girls during pu
berty, red and yellow kente cloths
are symbolic of the power of life
and its power over the sick, and
green and white kente cloths repre
sent a bountiful harvest.
Africa has a rich history of tex
tiles. Focusing on the Ashanti of
West Africa, the kente cloth sym
David Badders/DN
Ashanti kente cloth
bolizes the pride, history and tradi
tion of the Ashanti people. More
than just a cloth, the kente conveys
information, social status, emotional
state and mood of the wearer.
The weaving of the kente cloth
is an art form. Formation of the
patterns demonstrate the artistry of
the weaver.
A predomination of one color
over others in the kente cloth con
veys the meaning of and purpose
of the cloth. Just as each pattern has
a name which symbolizes a particu
lar saying or historical fact, so does
each color and color combination.
The kente cloth has emerged
today as the symbol of the majestic
nature of the Ashanti culture.
Sherman Robertson Is a non-traditional
student, anthropology major, and a Di
versions contributor
Ethnic items need to be supplied
As an African-American female
living in the Midwest, it has been
difficult for me to purchase ethnic
items for women of color, skin and
hair care products, as well as cos
metics.
1 have lived in Lincoln for 10
years; the African-American popu
lation issmall compared to its popu
lation in Omaha, but the fact re
mains that there is an African-Ameri
can community in Lincoln with a
need.
I decided to go into the commu
nity surrounding the university’s
city campus and east campus, to
findout which merchantssoldskin,
hair and cosmetic products for its
African-American customers. My
main objective was to ask if the
local merchants had any cosmetics
for women of color, my intent was
tosee if merchants wereeven aware
of the many differences between
the two, and if they were knowl
edgeable of the products used by
African-America ns.
1 was a former employee at one
of the stores that I used in my
researching. While working there, I
made sure this store was aware of
my, as well as the needs of other
African-Americans, who would
come to me requesting certain prod
ucts.
One thing 1 noticed through my
research was that the stores that
had cosmetic items designed for
people of color in Lincoln, had
them placed away from the other
products of its kind. One of the
store clerks said this reason was sc
that customers could sec the spe
cial item. As a customer, by having
productsthat I needed placed some
where separate from products of it?
kind would make me “think tha1
those products wouldn’t be arounc
for long — like it was a sale iterr
going out of stock.
1 spent two hours discussing
with the owner and his assistan
about whether or not it was pos
sible for them to stock cosmetk
items for women of color, beside:
the one product they already had
The owner said he wasn’t aware o
these products because the sale
See ETHNIC on top
Ethnic
Continued from bottom
representatives who sold him these
products told him there were no
others. He said he would be happy
to stock his shelves with these
products.
After completing my research,
my overall response was that many
African-Americans have decided
that they cannot get the products
they need in Lincoln. Also, the
merchants did not feel the demand
to supply products that would not
sell as quickly as others.
I can understand that reasoning.
I am only one of probably other
African-American customers who
makes our needs known. I feel that
if the need is shown, the demand
will be met.
Yolanda Avldano is a sophomore con -
sumer science major and a Diversions
contributor, who was recently inter
viewed in the Lincoln Journal about her
findings in her research.
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SIXTH ANNUAL
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Saturday, February 6, 1993 *
f* 10 a.m. • 5 p.m. . |g|
Free Fun for the Family!
1 Games, Prizes, Balloons, Clowns, Snacks, & More!
• Brushing & Flossing Tips - Cavity Check •
i University of Nebraska Medical Center /
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* \ ■ r Lincoln, Nebraska « « y
