Features
The Big Catch – Part 2
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A big catch
As soon as the taxi took off, Tamara started explaining how things went.
‘You see, Yooku, quite a number of people at the fishing harbour have noticed what has been going on with your crew, but they said that Sabina hardly spoke with them, apart from the odd greeting, so they kept their silence.
As for me, I started making friends the very day I started work, so I have been getting a lot of information. They stop at a spot some distance away from the landing bay, and sell the bulk of their fish to a couple of ladies, and come back to the landing bay to sell the little left.
My assistant has been observing them, so he knows the exact location. We should be there in good time to catch them right in the act’.
‘I am so grateful, Tamara. To think that these eight people have been stealing for so long’. ‘Their time is up now. From today they will be looking for another victim’.
As they got down from the taxi, Paa Kwesi, the assistant, came over to them. ‘We are in good time. The two ladies just got here, and are walking to meet them. They should land anytime from now. Let’s go by the side route. We will pounce on them without being seen’.
The boat landed, and the crew got down and pulled it close to shore, then some porters went with head pans and carried the big fish to shore. Egya Amo, the captain, negotiated the price with the ladies, and as one of them was handing over the money to him, Tamara called from close by.
‘Egya Amo! Ayekoo! Is this where you sell our fish, you thief? The owner of the boat, who toiled and put it to sea, has determined a place for you to land, but you and your fellow thieves have chosen your own place, eh? Madam, give me the money, and take the fish away. Now, Egya Amo, leave here with your men before I call the police’.
‘Madam, can we go and collect our things?’ ‘No. Leave or I call the police. You have stolen from us for so long. Your things in the boat have no value compared to what you have stolen. Go and find another victim’. As they walked away, one of the ladies moved over to Tamara.
‘Madam, as for me, I buy fish from anyone offering it for sale. I did not know that the fish did not belong to them. I am ready to buy from you when you get a new crew’.
‘No problem. You can take my number and call me in a week. I would have got a new set of people. As long as you offer me fair prices, I am ready to do business with you’.
‘Wow, Tamara’, Yooku said as they sat in the taxi, ‘I don’t know how to thank you. I had virtually given up any hope of making any money from this business’.
‘You made a massive investment in it, and it is most unfair that you were treated this way. After recruiting your set of workers, you should also monitor them to know what they are doing. It seems that many people knew what was going on in your boat, except you. That must change. We must stay on top of the game. So in the next few days, let’s find another crew, and get them to start work. This is a good season, so we must take full advantage’.
After the new crew was recruited, Tamara went over to Yooku’s place every Sunday after church to report on the week’s business. Yooku bought her a car to make her work easier, and also as reward for her loyalty.
One morning, Pa John called to inform Yooku that Sabina and Tamara, whose applications Yooku had submitted to the bank, had been invited for interview. Sabina was thrilled to hear the news, and after thanking Yooku profusely, she called Tamara to discuss how to prepare. To her surprise, Tamara did not express much interest in the job, even though she said she would attend the interview. Sabina was even more surprised when she did not show up on the day, so she went over to her place.
‘Tamara, what’s happening? Why did you not show up at the interview? Are you telling me that you are not interested in the bank job?’ ‘Before I answer you, Sabina, tell me how it went’. ‘I think Yooku’s friend Pa John had already pulled a few strings, because they asked me to start next week.
They are opening a new department to handle remittances by Ghanaians abroad who are making various investments. We start the orientation next Monday, and we start work the following week. But I’m very curious, Tamara, why are you not taking up such a juicy offer? Apart from the attractive pay, there are good career prospects. So tell me your reason’. ‘Actually, the simple reason is that Yooku is offering me a good package for managing his business’.
‘Did I hear you right, Tamara? Is something wrong with you? Have you forgotten that I was doing that very job, and I quit because it was not going anywhere? And you agreed to take it on whilst waiting for something to happen. Now a big opportunity has opened up, and you are telling me you will stick to that useless job? What do your parents say about this? You really shock me, Tamara. We have been friends for many years, so it is my duty to help you avoid such madness’.
‘Sabina, I know you mean well, but I’m sure you also know that I’m not one to engage in anything without clearly thinking about it. Yes, I have discussed it with my parents, and they are solidly behind me’.
‘I’m going home. If I stay longer I will say something really bad. See you later’. Tamara walked her outside, and as she walked towards the gate, Sabina noticed the car. ‘By the way, has your dad got a new car? I like the colour. And it’s a Toyota. Wow’. ‘Actually, its mine. Yooku bought it for me, in appreciation of my efforts’.
‘I don’t believe it. Listen Tamara, I believe Yooku has conned you with some sweet words and actions. I left the guy because both my parents felt he was a loser, without any direction. Remember? And you are telling me he has bought you a car? I hope the scales fall from your eyes very soon’. With that she stormed out of the gate.
“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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