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Zambian President Hichilema has defended Ghana’s President Mahama after Zambian netizens mocked his traditional ‘fugu’ outfit as a blouse, turning a social media roast into a lesson on Pan-African respect.

In an unexpected collision of fashion, diplomacy, and social media culture, Zambian President Hakainde Hichilema has stepped into the fray to defend West African heritage. The controversy ignited when Ghanaian President John Mahama arrived in Lusaka for a state visit donning the traditional "fugu" or "batakari," only to be met with a barrage of ridicule from Zambian netizens who mistook the regal smock for a "woman’s blouse."
The online storm was swift and ruthless. Images of President Mahama inspecting the guard of honor in the flared, hand-woven tunic went viral on Zambian social media, with trolls jeering at the silhouette. The ridicule betrays a deep cultural disconnect within the continent, exposing how little African nations know of each other's traditions despite the rhetoric of Pan-African unity. However, President Hichilema’s intervention has elevated the moment from a Twitter roast to a lesson in cultural diplomacy.
To the uninitiated Zambian eye, the garment was unusual. To the Ghanaian, the fugu is a symbol of power, history, and warrior tradition, hailing from the Northern Region of Ghana. By publicly backing the outfit, Hichilema did more than defend a visiting dignitary; he validated the diversity of African identity. He urged his countrymen to look beyond their local lenses and appreciate the rich tapestry of the continent's attire. "This is our heritage," the sentiment ran, bridging the gap between Southern and West Africa.
The incident highlights the double-edged sword of digital connectivity. While it allows for instant communication, it also facilitates the rapid spread of ignorance. The "blouse" comments were not just fashion critiques; they were unintentional insults to a centuries-old tradition worn by chiefs and kings. The quick pushback from Ghanaians online, explaining the significance of the batakari, turned the tide, transforming a moment of mockery into an educational exchange.
As the state visit concluded, the conversation shifted from the cut of the cloth to the substance of the talks. Yet, the "blouse" saga remains a poignant footnote. It reminds us that decolonizing the mind includes decolonizing our aesthetic standards. We are quick to respect a Western suit but slow to honor an African robe.
President Hichilema’s defense of the fugu is a small but significant victory for cultural pride. It sends a message that in the halls of power, African tradition is not up for debate—it is the standard. The keyboard warriors of Lusaka may have laughed, but the last laugh belongs to the heritage that has survived centuries of change.
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