Features
Opinion: A prosperous Ghana must be built on hope
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Any serious national conversation on an efficient governance system and its fruits of development should never exclude the active and productive populations, including youth and women.
Thus, a country whose active population happens to outnumber all other sects of population, and are of sound and good health, has a duty to put such populations at the centre of its policies and programmes.
And we believe that is exactly what the President Nana Addo Dankwa Akufo-Addo is doing.
That is also why such segments of the population should appreciate such opportunities and buy into them for their own well-being as they contribute their quota towards national development.
But that also means digging deep into our innate abilities and taking advantage of the appropriate opportunities available in optimally benefiting from the several schemes available, including skills training, ICT, revenue mobilization, entrepreneurship, agriculture, afforestation, among others.
Models
There are, indeed, innumerable instances of such countries who have proven that such ideas are the way to go in rapidly transforming society and positively impacting development and growth that touch every social layer and household, including the disabled and vulnerable.
We may cite China, almighty US, Malaysia, India and Pakistan as well as Cuba, whose expertise in basic health delivery services is about the most effective in the world. Accordingly, we may agree that what is good for another country may be good for us, and that is why it is imperative that we follow the example of such nations.
This being said, it becomes crucially pertinent for the Ghanaian youth to note that without their active contribution and effort, all government initiatives targeting them would fail in the long run.
That is why such programmes should be responded to with a sense of commitment and the collective benefit of the larger citizenry. Nonetheless, the Ghanaian youth cannot assume that they can solely drive the propellers which power a country to become successful.
Empty ‘tchooboi’, sloganeering
Yes, we have certain countries where military coup d’état was orchestrated by young and vibrant youth with an ambition to revolutionise society.
We may, however, admit that such hollow ambitions, without concrete structures and processes, can hardly be sustained. In the history of Ghana, some exuberance ignited positive political result like the riots and looting in Accra Central in 1948 and the February 28 peace march by World War Two veterans.
But the absence of versatile and constitutional structures resulted in political instability that later divided the country into polarised groups, instead of a unified state with a clear, unambiguous programme.
Civic duties
That, of course, calls into question our commitment and willingness to accept and adhere to democratic processes, exhibiting the positive attitudes which we are willing to portray when we travel to the outside world while denouncing all practices considered blood-sucking habits (usurping governments, corruption, tribalism, et al).
These are but a few of the virtues which Ghana, particularly its youth, needs to imbibe and live out as they take advantage of the thousand and one opportunities existing under government initiatives to contribute their quota.
The description ‘backbone of a country’ given to the active population, thus, calls for the youth to better position themselves in making impact in all of these important areas mapped out by our technocrats in the strategic sectors.
This is a basic step in preparing to take on the mantle of leadership, as we march on doggedly in learning and allowing ourselves to be mentored responsibly, so that we do not become a liability to ourselves when that mantle falls on us in due time.
The task, which is being handed over to us by the older, experienced, accomplished generation, encompasses governmental policies set out specifically for the youth to master in systematically and graduallymoving up into positions in public and private life.
We may also similarly find ourselves in business and academia as well as politics and other governance environments like local government or religious and charity platforms – all of which support human uplifting and welfare and help improve lives and livelihoods.
History
Undeniably, successive governments in Ghana have been engaged in various efforts to mobilise and uplift youth to a better and worthy status than they came to meet us.These are evident in the creation of several organisations such as ‘The Young Pioneers’, which was formed to instill discipline and patriotism in the youth.
Support systems offered such youth include scholarships to train them as professionals, the Free Compulsory Basic Education and many other programmes put in place during Nkrumah’s era.
Similarly, Dr. K. A Busia’s government followed suit with the establishment of Ministry of Youth and Rural Development, the National Service Corps and others, which ensured that the increasing population of youth in the country were not left aloof in the process of development.
Again, Col Kutu Acheampong’s National Redemption Council saw to it that the ‘Operation Feed Yourself Campaign’in which the youth were highly motivated as partners ensured that food security challenges were tackled and agriculture raised to an acceptable level.
Then, we had the J.J Rawlings era of both military and democratic governments which guaranteed that in all that it did, the youth played a central role, as WDCs and PDCs or market and lorry park unions, in partnering government’s development agenda.
Significantly, we had Ghana around this time making global gains in sports, particularly boxing and football, as we put in place desk at the relevant sectors to support music, boxing and football, resulting in us winning African and world class laurels.
NPP youth initiatives
The J.A Kufuor administration, similarly, never relented in incorporating the youth into its various policies. Basically, due to the significant rise in the population of youth during his tenure of office, and the threat of increased unemployment rate it had on Ghana`s economy, the National Youth Employment Programme (NYEP) under the Ministry of Manpower, Youth and Employment was established to curtail this peril.
Also, the Distance Education Programme for Youth Development, now School of Continuing and Distance Education, was introduced in the University of Ghana to serve the working youth who wanted to obtain a higher tertiary education.
The urge to provide a platform for the youth by successive government within the Ghanaian spectrum showed no sign of retrogress as the late Atta Mills and Mahama’s tenures saw that the policies regarding the presence of the youth in the country were made explicit.
These included the decoupling of Youth from the Ministry of Manpower and Employment and aligning it with Sports. Also, in doing so, the Ministry was tasked to identify the existing challenges facing the youth whilst suggesting resolutions.
The introduction of the Progressive Free Education was also one of the various measures implemented to curb illiteracy due to financial constraints. With all these and more as a tool to provide solutions by policymakers and government to the able youth of the country, it must be noted that the youth can only be gingered to aid in bettering the country when there is a holistic acceptance to engage in practices which affects the country positively and not otherwise.
Current efforts
Efforts made by successive governments to uplift the youth of Ghana cannot be mentioned without citing the commendable achievements of H.E Nana Addo Dankwa Akuffo-Addo.
Evident among the numerous policies of this current government to guarantee the betterment of the youth include NABCO, which is employing 100,000 youths, Planting for Food and Jobs, Free SHS, One District One Factory, revamping of the Forestry Commission, which has created 83,000 jobs, the restoration of teacher and nurse-trainees’ allowances, among others.
These are but a few initiatives put in place by the current government to ease the burden on youth, thus creating platforms for exploration and exhibition of talents, skills and knowledge acquired.
It is indeed also true that not all the existing problems facing the Ghanaian youth have been resolved by government and policymakers.
Nonetheless, it is of utmost importance that we as the backbone of this country rally around the policymakers and government with a high sense of optimism in the knowledge that “Rome was not built in a day”.
United and resolved to work hard as patriotic citizens, our nation will sooner than later gain its momentum as the gateway of Africa.
The writer is the TESCON President, University of Ghana Distance Education.
By Abdul Razak Nasiru
“A woman who abandons her baby in a dustbin at Kasoa Lorry Station is not always a wicked woman. Sometimes, she is a wounded woman whose mind has broken, whose family has rejected her, and whose society has left her with only one terrible option: disappear or be disgraced.”
That is the hard truth Ghana must hear.
In the last 10 days alone, our nation has been confronted with the same painful headline, twice.
Case 1 – Kasoa Main Lorry Station, Central Region: A newborn baby girl was found abandoned inside a dustbin at the public toilet of the Kasoa Main Station. A woman who went to use the facility discovered the infant and raised an alarm. Commercial drivers and bystanders quickly retrieved the baby and rushed her to the Kasoa Polyclinic for emergency medical care.
Case 2 – Asante Bekwai, Ashanti Region: On Thursday morning, August 20, 2026, a two-week-old neonate was reportedly abandoned by an unknown nursing mother at Bekwai in the Ashanti Region. Residents who came across the child raised the alarm. The baby was admitted to the Bekwai Government Hospital as police commenced investigations.
Let me be clear from the start: Newborn abandonment is wrong. It is dangerous. It is criminal. And it can kill. This article does not excuse it. But if we only arrest and shame, we will never stop it. We must treat the root, not just punish the fruit.
What exactly is newborn abandonment? – The two definitions
The Legal Definition: Under Ghana’s Criminal Offences Act, 1960 (Act 29), Section 96, and the Children’s Act, 1998 (Act 560), abandonment of a child under 12 years is a criminal offence. It is classified as exposure and abandonment, punishable as a misdemeanor or felony. The law sees the mother as a perpetrator.
The Psychological definition: In clinical textbooks, newborn abandonment is defined as the intentional, permanent relinquishment of all parental rights, care, and responsibilities over an infant within the first 28 days of life without making formal, legal arrangements for care.
To understand this crisis properly, we must not confuse it with child abandonment. Newborn abandonment happens within 0-28 days of life, often driven by acute panic, denial of pregnancy, or postpartum psychosis where the attachment bond never formed. Child abandonment, on the other hand, involves toddlers to teenagers where a bond existed but collapsed over time due to chronic poverty, family breakdown, or parental burnout. One is an acute crisis of the first month; the other is a chronic breakdown over years. Both are harmful, but they need different interventions.
Psychologically, newborn abandonment is the ultimate rupture of the primary attachment bond. Think of a 19-year-old university student who secretly gives birth alone in her hostel room, wraps the crying baby in a polythene bag, and drops it at a refuse dump at midnight. That is not just a crime scene; it is a scene of extreme panic and psychological dissociation.
Why would a mother carry a baby for 9 months and then abandon it?
This is the question every Ghanaian asks. If you wanted to abandon it, why not abort? The answer is deeply psychological:
1. The psychodynamics of denial of pregnancy: This is a profound defense mechanism, not a lie. The mother’s subconscious mind completely rejects the reality of the pregnancy. She does not gain weight normally, feels no kicks, does not seek antenatal care, and genuinely convinces herself she is not pregnant until sudden, shocking labour pains take her by surprise in a toilet or bedroom.
2. Fantasy of a dissolving problem: This is called cognitive avoidance. She believes “my boyfriend will come back,” “my mother will forgive me,” or “something miraculous will happen before birth.” So she waits, paralyzed, until the baby is here.
3. Barriers to safe abortion: Deep religious guilt, moral anxiety, fear of dying from a back-alley abortion, lack of money for a safe procedure, and family laws force her to carry to term even when she feels incapable.
4. The shock of reality and acute panic: Upon delivery, the physical presence and crying of the newborn shatters all denial. Confronted with immediate exposure, shame, and reality, her brain enters a trauma response — “fight, flight, or freeze.” For many, it becomes “flight” — physically escape the threat of exposure to survive socially. That is why babies are left in places where others will find them -lorry stations, churches, hospitals.
Source:
Counselor Prince Offei, CPAC’s founder, is a leading Mental Health Professional, Marriage Counsellor, Author, ADR Expert/Arbitrator, and Spectator Newspaper Columnist. He writes on relationships, marriage, parenting, special needs support, and their connection to mental health. For therapy, counselling, or enquiries, contact Counselor Prince & Associates Consult (CPAC) in Accra on 0559850604 / 0551428486.
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Features
Environmental stewardship is an act of worship: The Islamic response to climate change, environmental degradation (Part 4)
The environmental consequences of illegal mining have reached alarming levels in Ghana. Several major rivers, including the Pra, Ankobra, Offin, Birim and Tano, have experienced significant pollution from illegal mining activities, increasing the cost and complexity of water treatment while threatening the availability of potable water for millions of citizens (Water Resources Commission, 2024; Ghana Water Limited, 2024). These developments underscore the urgent need for stronger environmental governance and collective action.
Islam equally emphasises accountability in governance. The Prophet Muhammad (peace be upon him) taught that every leader is responsible for those under his or her authority (Sahih al-Bukhari, Hadith 7138; Sahih Muslim, Hadith 1829). This principle extends to public officials entrusted with environmental regulation, traditional authorities responsible for communal lands, mining companies, local assemblies, and community leaders. Environmental protection cannot succeed
where accountability is absent.
At the same time, addressing galamsey requires more than law enforcement. Sustainable solutions must tackle the underlying socio-economic realities that drive individuals into illegal mining. Many young people are motivated by unemployment, poverty, and limited economic opportunities. Islamic principles of social justice therefore call for the creation of alternative livelihoods through sustainable agriculture, vocational training, responsible small-scale mining under strict environmental standards, entrepreneurship, and skills development. Environmental protection and economic empowerment should not be viewed as competing priorities but as complementary goals that promote human dignity and national development.
Faith communities also have an indispensable role to play. Mosques, churches, schools, traditional councils, and civil society organisations possess significant influence in shaping public attitudes and behaviours. Imams, in particular, should consistently remind congregations that wealth acquired through actions that destroy communities and Allah’s creation cannot be regarded as a blessing. Religious education should cultivate environmental ethics alongside spiritual devotion, reinforcing the understanding that protecting rivers, forests, and farmlands is an expression of gratitude to Allah and a fulfilment of the trust of Khalifah.
Ultimately, the struggle against galamsey is more than a campaign to protect natural resources; it is a struggle to uphold justice, preserve human dignity, and honour the trust that Allah has placed upon humanity. Lasting solutions will require strong governance, responsible citizenship, sustainable economic opportunities, and renewed moral leadership. Only when these elements
work together can Ghana safeguard its natural heritage for present and future generations.
Water conservation, waste management and sustainable development: Practical expressions of Islamic stewardship
Religious education should cultivate environmental ethics alongside spiritual devotion, reinforcing the understanding that protecting rivers, forests, and farmlands is an expression of gratitude to Allah and a fulfilment of the trust of Khalifah.
Ultimately, the struggle against galamsey is more than a campaign to protect natural resources; it is a struggle to uphold justice, preserve human dignity, and honour the trust that Allah has placed upon humanity. Lasting solutions will require strong governance, responsible citizenship, sustainable economic opportunities, and renewed moral leadership. Only when these elements
work together can Ghana safeguard its natural heritage for present and future generations.
Islam is not merely a religion that condemns environmental destruction; it also provides practical guidance for preserving and sustaining the natural world. Through its teachings on moderation, cleanliness, conservation, and responsible consumption, Islam cultivates an environmental ethic that remains remarkably relevant to contemporary challenges such as water scarcity, pollution, waste management, and climate change. These teachings encourage Muslims to become
responsible custodians of Allah’s creation in both private and public life.
Water conservation: A sacred responsibility
Water occupies a unique position in Islam as the source of life and an essential element of worship. Allah says, “And We made from water every living thing. Then will they not believe?” (Qur’an 21:30, Sahih International). This verse reminds believers that water is not merely an economic resource but a divine blessing upon which all living creatures depend. The importance of water is further reflected in Islamic acts of worship. Muslims perform ablution (wudu) before the five daily prayers and ritual bathing (ghusl) under prescribed circumstances.
Yet, despite its central role in purification, Islam strongly discourages wastefulness. The Prophet Muhammad (peace be upon him) once advised one of his companions not to waste water while performing ablution, even when using water from a flowing river (Sunan Ibn Majah, Hadith 425). This timeless guidance establishes the principle that abundance does not justify extravagance.
Conservation remains a religious obligation regardless of the apparent availability of natural resources.
This Prophetic teaching carries profound implications for contemporary Ghana. Illegal mining has severely polluted many rivers, increasing the cost of water treatment and limiting access to safe drinking water for numerous communities. Climate change has also intensified seasonal variability in rainfall, placing additional pressure on freshwater resources (IPCC, 2023). Against this
backdrop, conserving water is no longer simply an environmental preference—it is a moral imperative grounded in Islamic teaching.
Water conservation should therefore become a shared responsibility among households, educational institutions, industries, and places of worship. Simple practices such as repairing leaking pipes, harvesting rainwater, protecting riverbanks, avoiding contamination of water bodies, and promoting efficient irrigation contribute to safeguarding one of Allah’s greatest blessings. Every effort to preserve water is an investment in public health, food security, and the
wellbeing of future generations.
Unfortunately, indiscriminate disposal of refuse remains a significant challenge in many communities. Plastic waste clogs drainage systems, contributes to flooding during the rainy season, pollutes rivers and beaches, and threatens marine ecosystems. Open burning of waste further degrades air quality and poses serious health risks, particularly for children and the elderly (UNEP,2024).
The author is Chief Imam of Katamanso Municipal and Certified Counsellor and Governnace Expert.
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