Eagle Mentality

GHANA THROUGH THE LENSES OF THE ANIMAL FARM- A REFLECTION BY EMMANUEL MENSAH # 11

The Bible, in the book of James, emphasizes the duty to recognize and do what is right. St. James asserts that ignoring known right actions constitutes wrongdoing. This principle is central to effective leadership: overlooking what is right fosters authoritarianism. In this chapter, I compare Clover from Animal Farm—whose perspective mirrors the frustrations and constraints of Ghana’s working class—with the essential yet undervalued contributions and challenges of ordinary Ghanaians.

Clover was a kind, caring, and steadfast cart horse recognized for her commitment to the animal community and her leadership. As a maternal figure, she genuinely cared for the other animals, especially Boxer, encouraging them not to overwork. Among all the animals, Clover was one of the few who could read, though her literacy was limited to only two letters. She learned the alphabet after the Rebellion, but she was unable to put letters together to read words or sentences. Due to her limited literacy, she relied on Muriel the goat to read the Seven Commandments for her as the pigs altered them.

In our daily lives, Clover symbolizes the loyal, silent working class—especially women—who support political movements out of duty but lack the influence to hold leaders accountable. Without their commitment, political parties or religions would struggle to survive. Clover thus represents both the power and the limitations of the working class—a theme central to my argument about their importance and the challenges they face.

Just like Clover, the working class, such as market women, farmers, and fishermen, are either outright illiterates or semi-literate individuals who depend on the literate to interpret the system's complexity for them. Muriel the goat embodies party surrogates and semi-educated foot soldiers. Their explanations to the working class only deepen confusion and suspicion, yet they have believed them.

Every working-class person realizes their leaders are often deceptive but accepts their lack of influence, attributing it to the few opportunities to speak out. Yet, they show love for their country by sharing their experiences and mentoring youth. Their limited education, however, reinforces their sense of powerlessness, a key factor in understanding the working class's struggles and limited agency.

This is the 'Clover mentality': like the working class, Clover suspected betrayal of revolutionary ideals but chose loyalty. She recognized the pigs' manipulation yet, limited by literacy and self-doubt, couldn't challenge them—mirroring the working class’s awareness but restricted ability to effect change. This reinforces the central argument that limited empowerment fosters inaction.

In Ghana, Clover represents unschooled workers whose steady labour sustains the country. Like her, they nurture and support everyone, including leaders, yet their loyalty and contributions are frequently overlooked. This reinforces my main argument that the working class is essential but undervalued and under-empowered.

They have observed the recurring cycle of leaders making empty promises, only addressing their roads and living conditions near elections. Disillusioned, they now simply placate those in power.

The working class is aware when leaders act out of self-interest. Still, due to limited education, they remain silent but loyal to their nation. Witnessing leaders from their ranks rise and repeat the same behaviours adds to their frustration. This closely mirrors Clover’s suspicions about the pigs and underlines the main argument about the working class’s awareness, loyalty, and frustration.

Clover, as one of the oldest animals, experienced both hope and betrayal by the pigs. Her story mirrors the journeys of hardworking individuals, from optimism during campaigns to disillusionment after elections. This analogy highlights the working class's recurring emotional cycles and reinforces the central argument.

Clover also symbolizes those who are aware of society’s decline and choose silence, thereby enabling authoritarianism, rewarding and perpetuating failure. Religious communities, for example, often retreat to prayer and indirectly support harmful leadership. This supports my central claim: inaction by the working class enables poor leadership.

Silence is a choice, yet in our political culture, the choice affects your life and that of the entire nation. Simply assess your own living conditions; that alone should guide your decision at elections. Democracy empowers you to speak with your vote. Books and formal education cannot teach you about your circumstances—your experiences do. Your tribal lines and religious affiliations cannot teach you about your current circumstances, but your personal experiences can. The fact that within your religion and tribe, there are others whose lives are better than yours is evidence that your only teacher about your life experience is your personal experiences, but not others.

So, act, and let experience guide your decision. Do not tie yourself to any political party on a religious or tribal basis that disregards your well-being. Only by voting as independent, equal citizens based on actual reality will leaders be held accountable for failure and incompetence.

To close this chapter, I share Plato’s thoughts: “One of the penalties of refusing to participate in politics is that you end up being governed by your inferiors.” As voters, you do not need to be leaders, but your decisions shape the nation’s direction. Therefore, take an active part in the process, but with wisdom and intelligence.

Eagle Emmanuel Mensah

GHANA THROUGH THE LENSES OF THE ANIMAL FARM- A REFLECTION BY EMMANUEL MENSAH # 10

In this chapter, I will continue to draw parallels between the plight of the Animals in Animal Farm and the experiences of ordinary Ghanaians in our 4th Republic era. The main argument is that, as in Animal Farm, Ghanaians face a system in which leaders prioritize themselves over citizens' needs. My aim is to awaken you, particularly the youth, to rise and demand what is right—not just for yourselves, but for the greater good of Ghana.

Your demand must not be about a haphazard response to the road system across Ghana, but about the introduction of systems, plans and programs that will translate into the establishment of a sustainable road network across the nation, so that every citizen, at every point, can move about freely and safely to do business.

The contrasting living conditions between the animals and their leaders in Chapter Nine of Animal Farm reflect current issues in Ghana and Africa, especially how leaders put their own interests above those of the public. In the novel, while animals starve, the pigs—the leaders—enjoy plenty, justified as necessary for everyone’s good. Cost-cutting is cited, but the pigs’ acquisition of whiskey after Boxer's death raises suspicion. As food becomes scarce, the pigs remain comfortable, widening the gap between leaders and people.

How does this glaring allegorical injustice resonate with you as a Ghanaian citizen living under successive 4th Republic governments?

For context, Animal Farm represents Ghana, citizens are the animals, and leaders and elites are the pigs. Every election cycle is like the revolution that ousted Mr. Jones. The NDC and the NPP take turns as Mr. Jones when each is in power. In the same way, in opposition, either party assumes the role of Napoleon, Snowball, Squealer, and Boxer. The rebellious animals are you, the citizens beating each other and queuing in line to vote to overthrow the unpopular government. Before each election, the opposition party plays the role of Napoleon, seeking to oust the incumbent, Mr. Jones. Every four or eight years, citizens support this change, hoping for real improvement.

The main argument of this analysis is that, under Ghana's 4th Republic, just as in Animal Farm, government policies and projects have repeatedly favoured the ruling elite at the expense of the wider population. Most government initiatives fulfill campaign promises rather than serve the nation's true interests. This pattern directly reflects the core injustice described in Animal Farm—those in power prioritize their own comfort, worsening inequity for the rest.

By contrasting Ghana's first president with leaders of the 4th Republic, I intend to reveal a painful truth: while founding leadership pursued projects for the common good, today’s administrations shamelessly perpetuate inequality—just as depicted in Animal Farm.

Some projects are for the nation; others serve only the elite. Ghana’s first president boldly recognized that electricity fuels development and built the Akosombo hydroelectric plant, which became the backbone of Ghana’s economy and aided neighbouring nations. This vision embodied leadership for true national growth—a vision now largely lacking.

Review projects launched under each 4th Republic government—NDC and NPP. You will see a trend that mirrors the injustices in Animal Farm. Even infrastructure from the colonial and the first administrations has been neglected or abandoned.

The collapse of Ghana’s rail network and the politicization of its roads exemplify this rot. Though built in colonial times, the rail is now lifeless, and roads are mere political bargaining chips.

The road network, vital and affordable, serves all parts of the nation. Logic suggests maintaining and expanding roads nationwide, especially in agricultural, mining, and fishing areas that drive the economy. Yet farmers and workers are left with poor roads while city roads are paved. This is unfair, like Animal Farm.

The road system, crucial to all, decays as politicians focus on elections. Like the pigs’ whiskey during hunger, ordinary needs are ignored as governments build airports for elites. It is baffling that successive governments prioritize airports in areas with few or no good roads. These projects are justified as national benefits, but only the elite can access them—a mirror of Animal Farm's justifications for pigs’ privileges.

In 2002, Ghana joined the Heavily Indebted Poor Countries group, citing a lack of funds for infrastructure. However, the same government built a new seat of government that benefited only the elite, while ordinary people were ignored. Much of Ghana’s road network remains untarred or deteriorates while leaders enjoy modern complexes. Just like Animal Farm.

The splendour of government offices means nothing without genuine service to the people. A nation cannot prosper when its government is more committed to comfort than to duty. An ornamental seat cannot mask governmental inadequacy or distract from its responsibility.

To reinforce the main argument: projects by successive 4th Republic governments do not aim to improve general living conditions, but primarily serve a select elite. Many projects fail to support ordinary people, especially those who provide food and export commodities like gold and timber. City flyovers do not move food, cocoa, or other exports to ports; rural roads do. Beautifying cities does not build value, but rural infrastructure could.

Consider this: Ghana’s exports and food are not produced in Accra, Kumasi, or Tamale; they are produced in rural areas. Neglecting rural roads harms the nation’s economy. Workers keeping the nation running are denied the infrastructure they need, while leaders find funds for vote-winning projects.

In summary, Animal Farm's allegorical injustice mirrors the central argument of this chapter: real progress for Ghana depends on prioritizing infrastructure and welfare for everyday citizens—especially those driving the economy—over projects designed for the elite. Unless these priorities shift, investments will perpetuate the inequalities depicted in Animal Farm rather than address Ghana's real needs.

Eagle Emmanuel Mensah
Co-founder- The Eagle Mentality Group