Features
The Ghana Fumbling Association (GFA)
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• Kurt Okraku, GHA President
The country Ghana is an association of fumblers. Given any opportunity, we fumble and make a mess of ourselves. We ask our citizens to give us their votes to serve them only to fumble with the opportunity and turn our failure right back on the voters.
I have always argued against the saying that “opportunity comes but once”. Just like some people, this country has had opportunities on numerous occasions but fumbled each time. This government has had more pecuniary inflows than any other in our history, but has fumbled with the economy.
Even after the monumental COVID cash receipts and our boast that we managed the pandemic better than all other countries, we still blame our current woes on COVID. Given the opportunity to get Finance Minister Mr. Ofori-Atta sacked, our NPP and NDC Members of Parliament who all want him out are fumbling with the issue and Ken remains very much at post and calling the economic shots.
When our Electoral Commission had the greatest opportunity to add to Ghana’s elections distinction, Mrs. Jean Mensa and her team fumbled with varying figures at Election 2020. With the unique opportunity to rubbish the said election fumbling, the NDC also fumbled at the Supreme Court with no clear evidence to prove their case.
Now, let me bring in Qatar 2022 where, once again, Ghana fumbled. In my estimation, the current crop of players is the best yet. They are youthful, hungry for success and determined to go places. But, again, there is a Ghana Fumbling Association in charge. I watched our match against Uruguay and in spite of my belief we could carry the day, my heart skipped a beat when Captain Dede Ayew elected to take that fateful spot kick.
I am aware there is a template for taking penalties, but this was a different environment altogether. First, Ghanaians have been psyched for revenge on what Louis Suarez did to our country at South Africa 2010. Second, though coach Otto Addo said publicly that revenge was not on the team’s mind, the question is how psyched were the players to not have the same mindset on the field of play?
Knowing Dede Ayew was the only survivor of that South Africa debacle, the team psychologist, if there was one, should have asked that he not take a penalty during open play, the template notwithstanding. Dede quickly thought it was payback time when he elected to take that kick. His momentary hesitation at the blast of the whistle spelt doom for the team.
I believe Dede Ayew is not matured enough to have appreciated the enormity of the situation, else he would have given the chance to his younger brother, Jordan or anyone else to effect that kick. I do not blame Dede at all, but that miss told the players, “We’ve been down this road before and here we go again.” I told those watching the match with me that Dede would miss the chance if he took the kick and if he did, Ghana were out of the tournament.
The issue with us is the player turnover rate in our national teams. Only a few of the players who qualified the team for the tournament were in the final selection. Despite being eliminated, everyone admits that Senegal have been a formidable team because the players have been together in the team for a long time. The Black Stars do not have that luxury. Other players with godfathers will be drafted into the team if there is a national assignment tomorrow.
I recollect an interview granted me when I was Deputy Editor of the then Accra Mail by Ali Jaraa. That interview opened a vista for my interest in our football stars. Jaraa mostly touched on his ailment, his frustration at being neglected by some of those who should have cared and his future plans in spite of his extremely debilitating condition.
As a result of this, I have spoken to a lot of footballers, not as a journalist but as an older fellow with an interest in football matters. They easily open up and tell their tales. Almost all the narrative has been confirmed by a documentary I watched on France newfound maestro, Kylian Mbappe, who is making waves at Qatar 2022.
Mbappe hails from Cameroon and his father wanted him to play for the Indomitable Lions, but some officials of the Cameroon FA wanted money before the youngster could play for his fatherland. France saw the potential and Mbappe is on a roll. The documentary says that this lust for money is prevalent in African football, the reason our teams cannot go far. Ghana is no exception. You need a godfather to get on our national teams.
At times you need to pay to be fielded. Not only that, the interference in team selection from influential people is nauseating. There are a minimum of a dozen players of African descent in the French national team, yet their compatriots in African teams do not go far in tournaments on the world stage.
Dede and Jordan Ayew are not known to have played in our domestic league, but they have featured consistently for the national team. Does this explain anything?
Every player of our team at Qatar 2022, save Barnieh, plies their game in foreign clubs, not so? What does this explain?
I heard coach Otto Addo say he has stepped down as the manager of our team. I do not believe he took the decision because he doesn’t like the team any longer. He didn’t take the job because of the money either. He lives in relative comfort. My suspicion is that he might be uncomfortable with the managers of the Football Association. I may be wrong, but what could the matter have otherwise been?
Another news report stated that Otto Addo claims he took the decision because there were negative reactions when he was given the job. This cannot be the case as far as I am concerned. As a Ghanaian, Otto Addo cannot pretend to not know what comes with the territory of managing our teams.
There are over 30 million coaches in Ghana, over 30 million soccer analysts and yet over 30 million football critics in this country. So, managing any of our teams cannot be a walk in the park. It is even possible that the GFA is an enemy of the national teams it is supposed to be in charge of.
The players cannot talk because to do so will reduce their marketability if they don’t feature for the national team. And the managers know this too well and take advantage of the boys….and even the girls.
Whatever it will take to keep Otto Addo and his boys together for as long as it takes, the football authorities must do it. Addo, or any manager so appointed, must be assured of free hands to handle his job without let or hindrance.
What has happened to the development of the game from Colts to Academicals and to the national teams? How long can we allow our national team players to be born and incubated in foreign lands? Then it becomes an issue of begging them to switch their nationality to Ghana.
I check myself for mentioning Academicals. I wonder what Academicals to think of when a dozen students in Senior High School share less than a tin of mackerel at a meal. What energy will they have to engage in games or sports?
The reality is that, as a country, we are in a fix. And something must give.
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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