Features
Abandoned projects: Ghana’s monument to neglect (Part 2)
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Last week, I wrote about how successive governments abandon on-going projects, either initiated by a previous administration, or by the party in power itself.
The projects span various spheres of national development such as health and educational facilities, housing schemes, sports infrastructure, roads and highways, among other things.
For starters, I cited the abandonment of the $200 – million Saglemi Affordable Housing Scheme at Prampram, as a classic example of a monument to neglect.
By that I mean Ghana’s notorious tendency to waste our scarce resources by pumping vast sums of money into projects already investigated and certified feasible, only to discontinue them, sometimes even when almost completed.
The 300-acre Saglemi project initiated by the previous NDC regime comprises a 5000-unit residential facility to accommodate middle and low-income earners within Accra and its environs and reduce the housing deficit in the metropolis.
When the NPP took over from the NDC in 2016, the first phase of the project, consisting of 180 blocks of flats with 1,500 residential units, had already been completed at the cost of $200 million. But to date, no allocations of the completed flats has been made.
The ruling government’s explanation is that it has detected evidence of financial impropriety in procurement as well as inconsistencies in contract documents handed over to it by the previous administration.
Meanwhile, the workers for whom the project was undertaken, continue to wallow in squalid living conditions while the buildings deteriorate at a fast rate.
Whatever the problem, and for the sake of the beneficiaries, is there no way allocations can be made while investigations into allegations of financial malfeasance are conducted?
This week I continue with another project which can be rightly categorised as a monument to neglect. I am referring to the Kwame Nkrumah University of Science and Technology (KNUST) Teaching Hospital.
The project was initiated in 2007 by the university’s College of Architecture and Planning with support from the Ghana Education Trust Fund (GETFund) under the auspices of former president J.A. Kufuor.
The university banked on its internally-generated funds and donor support to raise enough money to supplement government’s contribution.
However, the project did not begin until 2008. Amid much fanfare, the Asantehene, Otumfuo Osei Tutu who is the Chancellor of KNUST, cut the sod for the $125-millionwork to begin in earnest.
The 800-bed capacity hospital, was expected to be one of the leading medical training and healthcare facilities in the country, to enable patients to access the facility towards easing the unnecessary pressure on other health facilities in the Ashanti Regional capital of Kumasi.
Apart from providing health care services, the project was also expected to serve as a teaching, research, and training facility for health and allied professionals critically needed for efficient health service delivery in the country and beyond.
Covering a land area of some 71 acres, the project, which is sited at Boadi in the Oforikrom Municipality, has among its features, a cardiothoracic and neurosurgical centre, a diagnostic unit and laboratory, morgue, administration and Out-Patient-Department (OPD) blocks, wards, security post, effluent chambers as well as a laundry unit.
It was expected to be completed in six years which should have been 2014, with the first phase comprising the administration block and facilities required to kick-start operations projected to be ready for use within two years.
But after the superstructure was only partially completed, this very important project was abandoned due to inadequate inflows from the KNUST’s internally generated funds and external donors. For that reason, the project has remained stalled for over a decade. What?
Do we not have any sense of urgency? Where do our national priorities lie? How can we sacrifice so beneficial a programme as improved health care for the people with the unjustifiable excuse that we do not have money?
But we have money for other useless ventures that serve the parochial interests of advocates of such projects. Even if other constituencies have overwhelming comparative advantage for the siting of certain projects, some unscrupulous players in government, would scheme and pull all kinds of tricks to have them situated in areas that would ensure personal dividends. For them the end justifies the means.
It took repeated reminders from the Asantehene to get the project resumed, as it were, only recently. About four years ago, that is, in 2018, at the 52nd graduation ceremony of the university, attended by the then Minister of Education, Matthew Opoku Prempeh, the monarch urged the government to release funds to ensure the completion of the project
Then, two years later in 2020, during the investiture of Professor Rita Akosua Dickson as the new Vice-Chancellor of KNUST, Otumfuo repeated his concerns about the neglect of the project in the presence of President Nana Addo Dankwa Akufo-Addo.
The Akans have a time-tested proverb that, if you want to communicate with God, just speak into the air. That is the wisdom Otumfuo applied, and it worked.
In an urgent and emotional direct appeal to the President, Otumfuo Osei Tutu said: “I have written a series of letters to the Ministry of Finance and to the office of His Excellency the President, but it appears no action has since been taken.”
“The KNUST,” he said, “has been very instrumental in the development of the country’s health systems and the completion of this facility will go a long way to contribute to the sustenance of such support…The time to act is now!” the Asantehene stressed.
In response, President Akufo-Addo assured that the project would be completed soon, saying that the tenure of the new Vice-Chancellor would be marked by the construction of the teaching hospital which is so dear to the heart of the Asantehene and the university community.
Another Ghanaian proverb in Akan says: “Treeeeeempoantremu a, wosekoko?” This loosely translates to: “Even when you poured it (maybe milk or any other drink) liberally, it was not sufficient for me, how much less would mere squeezes of drops suffice?
My point is, for over a decade the first phase which was supposed to be completed in six years did not reach anywhere.
Now the president says very soon the first phase will be completed. My Nigerian friends would say, “OK ooo, we shall see.”Not that I do not believe it. It is just too good to be true. Besides, my fear stems from that favourite word of politicians- soon. That is the snag. Why not put a timeline on it for us to be sure?
Probably, it will work this time. In fact, in 2021, the Government, according to the Asantehene, in response to his numerous appeals, initiated moves by releasing funds for the continuation of the project.
Media reports have quoted the Asantehene as saying that information available to him indicated that the first phase of the KNUST Teaching Hospital project would be completed by October 2022.
Otumfuo Osei Tutu revealed that government had already resumed construction works on the project, adding that the government had also made the necessary provisions for the second phase of the project in this year’s budget.
Contact: teepeejubilee@yahoo.co.uk
By Tony Prempeh
“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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