Drawing and Painting and 2D Comprehensive Art Island Coast High School 2011

 February is "Black History Month," a time to commemorate African-Americans who have changed the world.  Celebrating Black History began in 1926, when Dr. Carter G. Woodson, a Harvard Ph.D., initiated "Negro History Week." Dr. Woodson, a historian, chose the second week in February because it included the birthdays of Frederick Douglass and Abraham Lincoln. In 1976, the Bicentennial (200th birthday) of the U.S.A., the week-long observance was extended to the entire month of February in order to have enough time for celebratory programs and activities.Frederick DouglassAbraham Lincoln

 "Kente cloth" has its origin with the Akan people. It is a royal and sacred cloth worn only in times of extreme importance. Kente was the cloth of kings. Over time, the use of kente became more widespread, however its importance has remained and it is held in high esteem in the Akan family and the entire country of Ghana.Akan people  In Ghana, kente is made by the Akan people (including the Asante, Bono, Fante and Nzema). Kente is also produced by Akan groups in Cote d'Ivoire, like the Baoule and Anyin, who trace their ancestry back to Ghana before the rise of the Ashanti Empire. Lastly, Kente is worn by other groups like the Ewe and Ga who have been influenced by Akans. It is the best known of all African textiles. Kente comes from the word kenten, which means "basket." The Akan peoples refer to kente as Nwentoma or "woven cloth".AsanteBonoFanteNzemaCote d'Ivoire BaouleAnyin Ashanti Empire  The icon of African cultural heritage around the world, Asante kente is identified by its dazzling, multicolored patterns of bright colors, geometric shapes and bold designs. Kente characterized by weft designs woven into every available block of plain weave is called adweneasa. The Asante peoples of Ghana choose kente cloths as much for their names as their colors and patterns. Although the cloths are identified primarily by the patterns found in the lengthwise (warp) threads, there is often little correlation between appearance and name. Names are derived from several sources, including proverbs, historical events, important chiefs, queen mothers, and plants.

 Symbolic meanings of the colors  black—maturation, intensified spiritual energy  blue—peacefulness, harmony and love  green—vegetation, planting, harvesting, growth, spiritual renewal  gold—royalty, wealth, high status, glory, spiritual purity  grey—healing and cleansing rituals; associated with ash  maroon—the color of mother earth; associated with healing  pink—assoc. with the female essence of life; a mild, gentle aspect of red  purple—assoc. with feminine aspects of life; usually worn by women  red—political and spiritual moods; bloodshed; sacrificial rites and death.  silver—serenity, purity, joy; assoc. with the moon  white—purification, sanctification rites and festive occasions  yellow—preciousness, royalty, wealth, fertility

 ACHIMOTA NSAFOA - ACHIMOTA KEYS  Symbol of KNOWLEDGE, UNITY IN DIVERSITY, and HARMONY  The motif commemorates the Achimota School and College which was opened in The motif represents the logo of Achimota - the black and white keys of the piano. One can make melody on either the black or white keys of the piano, but one can make harmony by playing together both the black and white keys of the piano.  Achimota, which at one time or the other comprised primary, secondary and university programs, was very much influenced by the Phelp-Stokes Report on Education in Africa and the programs at the Hampton and Tuskegee Institutes in the US.

 AKOKOBAATAN - MOTHER HEN  Symbol of MOTHERLINESS, PARENTAL CARE, PARENTAL DISCIPLINE, and TENDERNESS  From the proverbs: Akoko baatan tia ne ba so a, onku no. Also, Akoko baatan na onim dea ne mma bedi.  Literal translation: When the hen steps on the feet of her chicken, she does not mean to kill them. That is, parental admonition is not intended to harm the child, but to correct the child.  Also, The good mother knows what her children will eat. A good mother does not only feed her children food alone, she also feeds them with love, affection, warmth, tenderness and care.

 APREMO – CANON  Symbol of RESISTANCE AGAINST FOREIGN DOMINATION, SUPERIOR MILITARY STRATEGY  This motif represents the superior military strategy with which Akan nations such as the Asante and Akwamu defeated the Europeans who had superior arms. An Asantehene is said to have remarked: "The white man brought his canon to the bush but the bush was stronger than the canon."

 BABADUA  Symbol of STRENGTH, TOUGHNESS, RESILIENCY, POWER and SUPERIORITY  The babadua tree was used for building fences and thatch roof frames.  In the past, before an asafo (the militia) went to war, it is said that a pile of babadua would be placed on top of a dug- out and a number of the asafo members stood on the pile. If the pile did not break, that signified that they had enough fighting men. Babadua was used in constructing barricades during war, because it was particularly strong and resilient. It was also used in house construction.  The use of this motif at the edge of the woven cloth gives tensile strength to the cloth and prevents unraveling or fraying. This is a technical innovation in Akan weaving.

 AKYEM – SHIELD  Symbol of BRAVERY AND HEROIC DEEDS, GLORIOUS ACCOMPLISHMENT  From the proverb: Akyem tete a eka ne mmeramu.  Literal translation: When a shield wears out, the framework still remains. The good deeds of people live after them.

 FA HIA KOTWERE AGYEMAN - LEAN YOUR POVERTY ON AGYEMAN  Some people have interpreted the meaning of this motif in such manner suggesting that there was a particular Asantehene (King of the Asante Empire) called Agyeman who was so benevolent that he took care of the poor. Agyeman is an appellation of every Asantehene, and benevolence is socially expected of every Asantehene Hence, the benevolence of the king is also indicated by the expression esen kese a ogye adidi dodoo - the big pot that feeds many.  This motif rather represents the rise of the bureaucracy in Asante in the 19th century. Several men chose to serve in the king's court rather than stay poor as village farmers. Very soon some of these bureaucrats in the king's court became rich to the extent that some were vying for stool positions.  There is another kente cloth called wonya wo ho a, wonye dehyee - you may be rich, but you are not a royal, which puts these pretenders to the stool in their proper place.

 KYEMFERE – POTSHERD  Symbol of EXPERIENCE, KNOWLEDGE, SERVICE, ANTIQUITY, TIME, HEIRLOOM, and RARITY  From the proverb: Kyemfere se odaa ho akye, na onipa a onwene no nso nye den?  Literal translation: The potsherd claims it has been around from time immemorial; what about the potter who molded it?

 NANKA TIRE - PUFF ADDER'S HEAD  Symbol of EXPLOITATION, BEING OVER-BURDENED WITH WORK  From the proverb: Meso annini mentumi a, wose menkofa nanka tire mmo kahyire.  Literal translation: I cannot even carry the python, yet you are asking me to use the puff adder's head as the carrying pad.

 Lesson: Akan Kente Cloth Project   Objectives: To create a personal Akan Kente Cloth design on drawing paper   Materials: Drawing Paper, Colored Pencils   Focus/Model: African Textiles   Vocabulary: Color, Rhythm, Texture, Design, Textiles   Procedure: Fold your paper in threes each way then unfold. You will have nine even rectangles on your paper. Use the Akan Kente Cloth Design references to create designs that represent you. You may repeat designs if you want. Finally color all of your “Personal” Akan Kente Cloth.   Evaluation: Did the student show an understanding of the artistic concepts taught? Did the student use time and materials wisely? Did the student follow directions and the guidelines? Did the student create a piece of artwork of personal issue or action?