When a civilian President wears the uniform in an anxious democracy

When His Excellency, President John Dramani Mahama, appeared in full Ghana Navy regalia at the 2025 Ghana Military Academy graduation ceremony, it was more than a ceremonial gesture. For some, it symbolized respect for the armed forces and a nod to national pride. For others, it evoked troubling memories in a country where military uniforms are deeply associated with authoritarian rule, and where disillusionment with democracy is reaching alarming levels.

Since returning to constitutional rule in 1993, Ghana has stood out in a region often beset by political instability. Yet beneath this democratic veneer lies a growing crisis of confidence. Over the past three decades, the National Democratic Congress (NDC) and the New Patriotic Party (NPP) have alternated in power, creating a political duopoly marked by deep partisanship and an entrenched “winner-takes-all” culture.

What began as ideological differentiation with the NPP leaning toward capitalism and the NDC championing socialism has devolved into affective polarization. Party loyalty increasingly overrides rational discourse and even personal relationships. Today, it is not uncommon for a party loyalist to prioritize attending a fellow party member’s funeral over that of a close relative aligned with a rival party, all in pursuit of political visibility and patronage.

The politicization of national life, lack of inclusivity, and pervasive patronage politics have eroded public trust, especially among the youth. In this climate of political fatigue, President Mahama’s attire takes on meaning far beyond ceremony. It feeds into a narrative gaining ground across West Africa: that military intervention may be a legitimate response to democratic failure.

Recent events in the region reinforce this perception. Between 2020 and 2023, West Africa witnessed a string of military coups. Mali experienced two coups in one year; Guinea’s Alpha Conde was ousted following controversial constitutional amendments; Burkina Faso saw two coups in 2022; and Niger’s democratic government fell in 2023 amidst rising insecurity and corruption. In each case, the military justified its actions by citing poor governance and the failure of elected leaders to deliver on security and economic promises. Even more troubling was the level of popular support that followed many of these takeovers. On the streets of Conakry, Ouagadougou, and Niamey, citizens welcomed soldiers not as usurpers, but as saviours.

A generational shift is also underway. According to an Afrobarometer survey conducted across 28 African countries between 2021 and 2022, 56% of young adults (ages 18–35) supported military intervention when elected leaders abuse power, compared to 48% of older adults (over 55). This growing openness to authoritarian alternatives was underscored at President Mahama’s own inauguration on January 7, 2025. When Burkinabe military leader Captain Ibrahim Traore – dressed in uniform and visibly armed – mounted the dais to offer his congratulations, he received the loudest cheer of the day. While some questioned the appropriateness of a foreign military leader carrying a sidearm at such a solemn democratic event, others hailed him with admiration. It was a troubling signal: many are losing faith in civilian leadership and beginning to view military rulers as viable alternatives.

Although Ghana has not experienced a coup since 1981, the scars of its military past remain. President Mahama’s decision to don military attire twice during his first term and now again should be understood in this broader historical and symbolic context. It is not a neutral fashion choice; it carries significant semiotic weight.

Communication theories help explain why this act has stirred strong reactions. According to semiotics, a theory developed by Ferdinand de Saussure and expanded by Roland Barthes, signs and symbols acquire meaning through cultural interpretation. Meaning is not inherent but constructed within specific social contexts. President Mahama’s attire at his inauguration offered a vivid example of symbolic communication.

He wore a white Agbada, symbolizing purity and victory, accented with Kente bearing the Ɛmmerɛ pa da w’anim pattern (“Better days lie ahead”), expressing hope. Adorned with four Adinkra symbols – Nyame Dua (divine guidance), Sankofa (reflection), Gye Nyame (God’s supremacy), and Dwennimmen (strength and humility) – the ensemble reinforced spiritual grounding, reflecting on the past to build a successful future, cultural identity, and principled leadership. It was a semiotic masterstroke that resonated with many Ghanaians.

In contrast, the military uniform carries a different historical charge in Ghana. It is a symbol associated with curfews, coups, press censorship, and fear. When a civilian leader wears one, it can signal more than solidarity with the armed forces, it risks reviving authoritarian nostalgia or suggesting blurred boundaries between civilian and military authority.

Framing theory, developed by Erving Goffman and later advanced by Robert Entman, posits that how information is presented shapes public perception. If media outlets frame President Mahama’s attire as mere ceremonial pageantry, the public may overlook its deeper implications. However, in today’s politically charged and media-saturated environment, where narratives compete for dominance and social media amplifies voices without filters, such an act is far more likely to be interpreted, or misinterpreted, as aligning with military sentiment, reinforcing fears of democratic erosion. This is especially dangerous in an era where mis/disinformation spreads rapidly across digital platforms. Misleading headlines, manipulated images, and partisan commentary can distort the president’s intentions, stoke public anxiety, and fuel conspiracy theories about a creeping militarization of civilian governance.

Symbolic interactionism, a theory introduced by George Herbert Mead and refined by Herbert Blumer, further illustrates how meaning is socially constructed through interaction. In a society where democratic dividends appear to be shrinking, even a simple naval outfit can become a lightning rod, onto which citizens project their fears, frustrations, and, in some cases, hope for change through undemocratic means.

President Mahama’s decision may have been innocent. But symbols are rarely innocent in politically fragile contexts. As West Africa teeters on the edge of democratic regression and as Ghanaians grapple with the failures of partisan politics, leaders must be aware of the messages their actions send to the public. Ghana still stands as a beacon of democracy in a troubled region. Preserving this legacy, however, requires more than peaceful elections. It demands restoring public trust in civilian governance, embracing inclusive and accountable leadership, and communicating in ways that unify, inspire, and reinforce faith in democratic ideals.

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Daniel Kwame Ampofo Adjei, Ph.D., PMP®, is a development consultant with a doctorate in Communication Studies and certification as a Project Management Professional. He serves as the Head of Institutional Development, Monitoring, and Evaluation at the Media Foundation for West Africa.

Source: myjoyonline.com