Features
If I were a President
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President Nana Addo Dankwa Akufo-Addo
When Moses was a shepherd, all he needed was the direction to which he pointed his staff and his sheep obeyed the command. But when God asked him to lead His people, the Israelites, out of Egypt, Moses began to have issues with his own kind. This seems to suggest that it is easier to lead sheep than fellow humans. But leading your kind is both an art and a science.
I imagine being introduced as His Excellency Dr. Akofa Kwame Segbefia, President of the Republic of Ghana. Then I ask myself what is excellent about my being president? No answer. But would I want to be president of this country? This is a question I have had to deal with from friends, my students and many others.
Because I totally agree with Prof P.L.O. Lumumba when he said the African electorate’s affinity for electing people with no ideas is amazing, I have never seen myself being up for the presidency. All I can do is wish.
Writing to criticise or critique a leader or public office holders is a daunting task, given the volatile African political climate. As a writer, I am minded to understand what I am likely to put my Editor through with each sentence I write, especially since this is a State owned newspaper. So far, my Editor has not reported being taken on for my writings. Though encouraged by this, I try not to press my luck to any insane heights.
But on Social Media, I write what is on my mind without any care in the world as no one will be held responsible for what I write. However, as a professional, I try not to cause slander or defamation. In all of these it is healthy to speak truth to power, no matter how unpalatable it might be.
Now, first thing I will do as President is to empower all statutory institutions to do as their mandates allow without let or hindrance. CHRAJ, NCCE, EC, the Judiciary, OSP, the security services and the media, especially the state owned ones. All these institutions must be as “fiercely independent” as the Kenyan judiciary is noted for.
When these institutions are really independent, Mr. President can relax and run affairs. When corrupt officials are exposed, all the president has to do is the easiest job of acting on recommendations of the independent bodies and cannot be blamed for nepotism, favouritism or cronyism. This way, round pegs will always find their way into round holes.
As President, I will call for a review of provisions in the constitution that give me too much powers. This is to ease unnecessary headaches on the president once these independent bodies can handle many of those provisions. The Council of State must be constituted only by our traditional rulers who, by custom, are custodians of our traditions. They ruled us before the European foray into our lives. Each Regional House of Chiefs must elect one of their members to serve on the Council.
The Civil Service must be made more professional such that the Head of the Civil Service reports only to Parliament. The Civil Service Council must have the free hand to recruit the right caibre of staff to various positions. Each head of department must sign a performance contract with the Council. Sanctions must be applied on anyone found to have performed below expectation.
No one identified with a political party will be appointed to head any State-owned enterprises, unless the qualifications required for the job cannot be found among the apolitical group. A president can make things simple and uncomplicated for himself and the nation by allowing the system to work.
On Sunday, October 30, 2022, I watched and listened to President Akufo-Addo deliver his latest “Fellow Ghanaians” but I did not hear him save for one sentence. This was his admission that the country was in crisis. I was sorely disappointed overall.
Just a week or so earlier, over 80 Members of Parliament from his own party called on him to sack the Finance Minister, Ken Ofori Atta. Though news filtered in that he had met with the group and told them Ken would go after the IMF negotiations and the 2023 Budget, he should have addressed the issue to the nation. He did not. To him, it was a non issue.
Nowhere in our national life has public opprobrium to a government been so heightened, yet Mr President ignores the people. Assuming, touchwood, Ofori Atta is incapacitated today, will the IMF negotiations come to a halt? Kwasi Kwarteng was sacked in the middle of Finance Ministers meeting and replaced. What is it about Ofori Atta that Ghana can burn if he has to go?
That Nana Addo tells his Cabinet that Ofori Atta be left alone because his Databank financed his campaign is very revealing. So, Ken Ofori Atta was put at that Ministry to recoup the money his Bank prosecuted his electioneering with, not so? Astute politicians are mindful of what they say, but not my President. He simply cares less.
Meanwhile, Ofori Atta himself has been quoted as saying he is the best person to handle our economy. I want to believe he has been misquoted because the question he must answer is: where was he when the cedi began its free-fall? Which Ministry was he in charge of all this while? To run the economy down and turn around to say you are the best to fix it is the ultimate insult to the sensibilities of the people. This insult must stop.
One of the issues that will not leave the front burner is the size of our government. Too many ministers, too many deputies and CEOs and too many hangers-on, but the president chose not to address them. Instead, Mr President decided to only repeat the 30 per cent reduction he ordered long ago in the remuneration of his appointees as if it is a new directive. I expected Mr. President to tell us how much was saved to the State since this directive.
Another issue he refused to address is the fifty-plus vehicular convoy he moves in at a time that fuel prices have breached the roof. Mr President does not care. Again, he rather decided to go on a tangent unrelated to what the mood of the country is at this moment. Money does not like noise!! What has this got to do with the despondency in the land? What has this got to do with the hunger we are facing?
Personally, I feel sad when the President’s party communicators publicly defend him yet are quick to admit the nation’s dire situation to friends in private. Are they afraid of a reprisal or backlash from the hawks in their camp? Is the Party interest above the national interest?
And the reference to our neighbouring countries, who, clearly, are managing the global crunch better, is nauseating. Do we all not remember our president, when he was on the campaign trail, saying if he were the then president, he would apologise to the people for the exchange rate of the cedi? I thought his October 30 address was the forum for him to render that apology with the fall of the cedi breaking the sound barrier. But he would not
President Addo would rather blame the economic situation on speculators . It seems our leaders do not yet know that speculation is the pivot on which commerce thrives. Only those who are in denial will blame speculators for the performance of our currency.
Today, even drivers’ mates, ordinary market folks and children are talking about the issues that affect them. No more do they talk about personalities. This is a pointer to our politicians that there is a greater awareness among the people.
I am sorely embarrassed by my people booing the Vice President at the Hogbe Za at Anloga, but our leaders must admit that they have brought this upon themselves.
Writer’s email address:
akofa45@yahoo.com
By Dr Akofa K. Segbefia
“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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