Features
Focus on Africa
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The bottom line to my submission today is that Sub-Saharan Africa has been fundamental for global prosperity and the West will ensure Africans remain impoverished so that their economies can prosper.
When the Europeans set their colonial and imperial eyes on Africa, only one objective was on their mind; to plunder our natural resources even if it meant annihilating the ‘natives’.
To achieve this goal they had to draw long-term strategies to take care of their economies for eternity. Their strategies were to be unfurled over time, changing and being realigned with the changing times. First was to find what was on the continent that could benefit them.
The question was how to go about it. They thought we were savages that could be tamed by either a direct confrontation or by religious chicanery. So the Crown and the Church commissioned ships to sail to discover what they thought was the Dark Continent. They came with the Holy Bible in their armpits and told our people of an omnipotent God whose son died to save mankind who subscribed to their faith, not by idol worship.
While their missionaries got the people’s attention to their God, their explorers were busy looking for economic opportunities. Aside from natural resources they surmised that the fastest was the human resource for their plantations in the Americas and Caribbean. The Slave Trade was thus kick-started. And the Crown and the Church took commission on each slave delivered to those lands alive.
Meanwhile, the missionaries established schools to ‘educate’ the ‘natives’. They built forts and castles on our coastlines, armed with cannons, to ward off rival European adventurers. Many of these forts served as dungeons to keep slaves captive till the arrival of ships to cart them away. Some of the castles served as their schools.
Those ‘natives’ who opposed the Europeans were subjected to brutal attacks and raids on their lands. Asante resisted and fought the British, Ethiopia resisted and fought the Italians as did Libya. Hundreds of thousands of Zulus under King Chaka in Azania were slaughtered. Indeed, because they had superior firepower, the Europeans were able to subdue some of the people, except Ethiopia.
It must be stated quickly that while the Europeans were arriving by sea to sub-Sahara, Arabs were also making inroads by land through the northeast of the continent with their Quran in tow. This focus on Africa was from many directions.
The colonialists started to establish systems of governance in the areas they had taken roots in. Having indoctrinated our forebears into their religions, the next strategy was numeracy, not education, to make our people behave to suit their taste. The missionaries established mission schools on strict doctrinal principles.
I say numeracy because our forebears were already educated on the norms and nuances of our culture and appreciation in the fields of farming, fishing, governance and religion. The colonialists could be credited with bringing numeracy and formality though.
Having established their governance they then set to plundering our minerals and other natural resources like gold, timber, cocoa, coffee, iron, among others to enrich their economies back home.
They pretended to trade with us, but ended up dividing our ranks by pitting one ethnic group against the other.
Things began to change after our men went to fight their war in Burma, a war that had nothing to do with us in Africa, and realised that even the Europeans could die in battle. It became apparent that the Africans could manage their own affairs. This was the catalyst for independence agitation. Prior to this, the impression was that the Europeans were invincible against any adversary.
In effect, the colonialists have so far brought us religion, democracy of their type and lately LGBTQ+. We have embraced their religion and we are resisting and rejecting their LGBTQ+. Their democracy is not working on the continent the way they want it to.
Taking a step into the past, it was not easy for them to grant us independence. It was a struggle. The Mau Mau uprising saw hundreds of the people of Kenya murdered in cold blood by the British. Their women were raped and maimed. Is it not a paradox or irony that in spite of their disdain for the Black Race, these Europeans found attraction in our women’s genitalia?
The Germans also unleashed terror on the people of Namibia, killing the people for sport just as the Belgians and French did in the Congo Basin where millions of our people were killed. It is estimated that more than twenty million people of the Congo were murdered. Now, when only six million Jews were gassed by Hitler’s Third Reich the whole world has been brainwashed to call that a Holocaust.
What name would they give to the millions of Africans killed? I charge African leaders to find a nomenclature for the genocide against Africans. Then we can harp on this every minute of the day so it registers on their minds.
Having granted us independence, their strategy of keeping us in perpetual penury was kick-started. Neo Colonialism was triggered. They set up the Breton Woods institutions like the World Bank and the International Monetary Fund (IMF) to pretend to lend us money when we are unable to balance our books. They give us conditions like cutting public jobs, infrastructure development, and devaluation of our currencies so they can buy our raw materials cheaply.
It becomes a never-ending cycle of dependence on these financial institutions to the detriment of our own progress as a people. Sadly, for the African continent the West finds it more convenient to deal with our corrupt leaders. They keep these leaders on a leash of blackmail to dance to their music. These leaders abound on the continent. When a country’s leaders are criticized by the West, that government is doing the right things for their people.
How many of us have noticed that all the Patriots who led our countries to independence were educated in the West? Having lived among their colonizers, these Africans saw the strengths and weaknesses in their systems and their people. This spurred them on to come home and fight to take their countries’ destinies into their own hands.
These were selfless, nationalistic and patriotic individuals whose vision was the political and economic emancipation of their people. The Francophone had the likes of Sekou Toure of Guinea, Leopold Sedar Senghor of Senegal, Modibo Keita of Mali, Francois Tombalbaye of Chad and Maurice Yameogo of Upper Volta (now Burkina Faso). We had Ahounmadegbe in Benin, Grunitzky in Togo, Patrice Lumumba in Congo and many others.
The Anglophones were Siaka Stephens of Sierra Leone, Jomo Kenyatta of Kenya, Milton Obote of Uganda, Kenneth Kaunda of Zambia, Tafawa Balewa of Nigeria, Kamuzu Banda of Malawi, Mwalimu Julius Nyerere of Tanganyika (now Tanzania) and our own Osagyefo Dr Kwame Nkrumah. The list is endless. The Lusophones did not have things easy. Augustino Neto and Louis Cabral will tell you.
These were people who never amassed personal wealth for themselves. There are virtually little policy landmarks in their various countries that were not in the master plans of these visionary leaders. Everything they initiated was in the interest of their people. Their former colonialists realised they were losing out and had to revise their strategy.
First, the British came up with the Commonwealth of Nations. The French also had their Assimilation and France-Afrique. In spite of this they began to fund the opposition in these young countries to undermine their governments. Where there was no credible opposition, the military was courted to overthrow the regimes. The result was the spate of coups d’etat from the mid-sixties into the seventies.
I will soon do a five-part series on France and its atrocities in Africa, but let me state quickly that Dr Kwame Nkrumah gave Guinea under Sekou Toure ten million British pounds to get that country started after France took even the minutest of items as office pins when they were packing out of Conakry.
Any progressive leader in Africa must be taken out. In many cases, those who removed them did not fare any better with their paymasters. Once they found out they had been used by the West and the cloudiness cleared out of their eyes, the West was ready to take them out too. It has never been a win-win situation for Africa.
Today, the weak leaderships on the continent have allowed Western military bases on their soil. To me, this is colonisation all over again. Who is Ghana fighting to want an American military detachment in the country? France has military bases all over the continent under the guise of protecting their former colonies from Islamic Jihadist attacks. This falsehood flies in the face of our knowledge that these soldiers are on the continent to protect the loot of our natural resources by their surrogate companies.
And we have leaders who pander to the whims of these colonialist economic vultures who rather have the effrontery to tell us what to do with our lives. The least they can do is to back off and get their soldiers off our soil and territories. Left alone, we have the capacity to manage our own affairs.
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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