Background Context
Between February and May 2025, two well-known politicians were both baffled and bemused by the spectacular turn of events regarding the political standing of certain individuals.
They were primarily confounded because some of these individuals, who had claimed to be staunch NPP supporters or had presented themselves as neutral actors, had executed remarkable somersaults either to declare themselves die-hard NDC supporters or accept positions from the NDC, thereby erasing their previous stance as politically neutral individuals.
In his confused state, one of them was said to have remarked that ‘President Mahama’s appointments have made me fear humans even more’.
The sentiments of these two politicians seem to reflect a broader phenomenon of bewilderment and lamentation among many politicians regarding current developments. I began to contemplate a theoretical framework to explain this.
I considered pretence and whether it could serve as a suitable framework to elucidate this development, as the sudden change in character of these individuals is emblematic of the least distorted, spectacular depiction of the subaltern (street-level) philosophy of ‘fan-fool’ respect.
Analysed from a more sophisticated perspective, Kwame Okoampa-Ahoofe, Jr. (3rd November 2010 on Ghana web-) claims that ‘Fan-fool’ is a simplified, more poetic variation of the word ‘fanatic’. He subsequently identifies two types of ideologues, describing one as ‘those who cannot see beyond the theatrical superficiality of rhetorical sovereignty’. It is within this context that I employ the term ‘fan-fool’. Beyond the casual use of ‘fan-fool’, my primary framework is pretence.
According to Leslie (1987, p.413), ‘pretending is one kind of “acting as if” something is the case when it is not’. Pretence has long captured the interest of psychologists researching the cognitive theory of development among children. Although somewhat dated, I found the works of Nichols and Stich (2000) on pretence particularly fascinating.
They notably drew my attention to the fact that ‘Pretend play in young children is so familiar and so natural that it is easy to overlook how remarkable and puzzling it is’. Indeed, I have been mystified by some findings in the field of developmental psychology, yet, perhaps, only a few have fascinated me more than the kind/genre borne out of Ghanaian politics.
Activist Partisan Politics and Pretence.
Certain politicians have displayed a talent for dancing around principles in ways that seem to have engendered a combination of anger, bemusement, admiration and jaw-dropping responses from different people.
These responses change over time, as one is exposed intensely to such shifts in principles. Is this phenomenon partly because of our politics of winner-takes-all? A sign of maturity of a keen observer of the political space is that the person transitions from feeling anger at such tectonic shifts in principle to a stage of feeling amused at their (politicians’) ability to shift stands.
This changing (political) character of people, which has deep historical roots (since the overthrow of the CPP), is often intended to sustain access to different forms of power and their attendant benefits. This is ‘The Politics of Stomach Stability’. When people possess political power in an environment of winner-takes-all, it is easy for some to ‘praise’ them. A number of these people pretend (i.e fan-fool respect), and some politicians are simultaneously aware and ignorant of this phenomenon.
President Mahama narrated his experience in opposition – a point/experience that former president Kuffour had reiterated to him (Mahama). I have couched my concept of Power, Praise and Pretence as the three Ps, which are strongly associated with political power (in Africa).
My main thoughts.
Permit me to summarise my final thoughts in two basic ways – and these are still borne out of the bewilderment of the two politicians. First, I think it is too pedestrian for any individual or group (including politicians, party delegates, etc.) to think that they will always [italics for emphasis] preserve some outstanding skill to dribble others (or the masses).
This is because many ordinary members of most societies have hidden creativity and the ability to adapt and learn without mentoring or going through some form of ‘apprenticeship’ and tutelage from the powerholders.
Therefore, like the case in point, ordinary people can sometimes outsmart the select few in ways that are fascinating (and sometimes brutal). In essence, it is erroneous for a few to assume that they cannot be outmanoeuvred – in the game – by certain uninitiated or ‘ignorant’ others from outside that group.
Concluding remarks/ ‘Advice’
Politicians should always consider these three Ps (Power, Praise and Pretence) to lessen the shock when people suddenly seem to abandon their principles and positions. In this manner, they (the politicians) will not feel perplexed, shocked, or dismayed when people change like a chameleon. For those making the shift, Ghanaian voters are astute. Parties come and go.
There is nothing wrong with altering one’s position and/or genuinely desiring to serve. We all do this. Africa needs selfless individuals in politics, and I encourage people to engage in this sphere. However, one cannot continuously bu dinkyi (Fanti word for somersault) ad infinitum.
At some point, it must come to an end, or it will be stopped. Individuals, I believe, should carefully calculate their political moves, thoughtfully considering the tension between the short, medium, and long-term political, economic, social, and other costs. They should do this in conjunction with their impact on the individual, family, and the broader society.
That said, the three Ps – Power, Praise and Pretence – are the bedfellows of active partisan politics in Africa (as indeed elsewhere), and we should remain mindful of these. A deep knowledge and appreciation of the three Ps will serve as effective and efficient shock absorbers to political bu dinkyi.
I’m waiting for the next person to bu dinkyi.
Ah! I just realised June 4th is here. Did events which started on that day in 1979 stop and or precipitate some other new forms of bu dinkyis?
Let me conclude with a few lines from Ronald Dwokin’s Justice for Hedgehogs ( 2011, p.121),viz:
Two people who both reason responsibly and find conviction in what they believe will reach different conclusions about right and wrong. But they will share the belief that there is getting it right and a getting it wrong about right and wrong.
I believe my thoughts in this piece are generally (but not absolutely) right. However, don’t worry if you think I am somehow or entirely wrong. For we know in part, and prophesy in part (I Corinthians 13:9, NKJV).
Written by Emmanuel Sowatey (PhD. Cantab).
Email: Emmanuel.sowatey@gmail.com
4th June 2025
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DISCLAIMER: The Views, Comments, Opinions, Contributions and Statements made by Readers and Contributors on this platform do not necessarily represent the views or policy of Multimedia Group Limited.
