Features
Prostitution in Sikaman -1
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Men come from in-between the thighs of women and spend the rest of their lives trying to get back.
Apart from money-based church business and armed robbery, prostitution must be the next most lucrative private enterprise in Sikaman. It is normally organised as a sole proprietorship and not as a limited liability company.
In some cases, it is a partnership between a prostitute and a pimp who knows he is destined for hell, anyway.
‘Sikaman Palava’ investigations have lots to reveal about the flesh trade. Contrary to opinions that the business is dying out, it is rather booming and mobile phones and E- mail services are making it more pliable.
It all points to the fact that some prostitutes are in a class of their own. The clients are top shots and expatriates who have ‘dough’, executives who want the service in style, with all the champagne airs, a little perversity here, a bit of sadism there to intensify sexual gratification.
The fact is that some of the big guns are tired of having sex with their wives. Some claim the women are not what they used to be. After one or two children, they simply bloat, develop flabby breasts, and lose the shape that used to turn their husbands crazy. So there must be a search for new cargo. But the big man cannot go after ‘meat’ in the streets. He must distinguish himself in the sinful venture, and if that means going to hell, so be it.
It has come to the realisation of some high profile prostitutes that their peculiar brand of prostitution is in high demand by high paying clients. So they make themselves available on ‘mobile. The client only has to dial a number and she is booked.
“You can’t get me before 9pm. I’ll fix you for 9:30 pm till thy kingdom come. I’ve got a new style to outdoor tonight I hope you don’t get a heart attack. As you know, it can be quite hectic sometimes.”
“See you at 9:30 then. I’m already getting a hard-on.”
CANDLELIGHT
Some prostitutes indeed deliver in style. They can cook the best of meals and serve in the glow of candlelight, light music floating from the back ground. The romantic atmosphere is quite irresistible and the client is delighted. He laughs like a fool.
In a more elaborate setting, he must submit to a lather bath and massage with health-oils. When he is through, he is relaxed. A glass of champagne loosens his appetite. Two tots of Alomo heightens his libido, but he must be patient. In the hands of an experienced prostitute, you indeed must be patient, lest you stumble and fall.
The sex act itself can vary depending on the taste of the client, his orientation, his occupation, level of intelligence or stupidity. Everything counts. Other factors to consider is the weirdness of the character of the particular client. Is he perverse? What about unnatural sex; sodomy? Fellatio and cunninlingus? Very frightening terms. Sadism or masochism?
A whole successful businessman worth millions of dollars is seen naked with a chain around his neck like a licensed dog.
He is dragged about in a room by a lousy prostitute who gives him orders to bark “Wow! Wow! Wow!”
It is all part of the sexual gimmick. Sometimes, the man is flogged with a belt; that’s the only way he can become aroused. And when he is through after satisfying himself sexually, he pants for breath. “Jesus Christ! Deliver me!”
The bill is outrageously high. A quick cheque settles it though and the client is led to his car. At home, he tells his wife, “The meeting today was very hectic. They just wouldn’t understand my point of view, I had to leave panting at the end of it.’
EXPERIENCE
A prostitute who handles high-profile clients are normally trained overseas where they also gain experience. When they are getting older, they come back home and set up. They are still attractive, curvy, not too bad vital statistics.
They have their own houses, cars and a houseboy who knows how to shut his beak. Occasionally, he is given a sexual treat by Madam and he wonders whether heaven is not right here on earth.
The next class of prostitutes are the freelancers. They may look gaudy, boosy and wandering. They may target motorists. After a lift and a nice chat, they can offer to give the wealthy-looking driver some manipulation of his organ while he is still driving, quite a dangerous undertaking.
If the driver doesn’t end up in a ditch or hits an electric pole when climaxing, then he is likely to wind up in the sea. Often, nothing happens, though. The lady is dropped off, the man gets home and realises that his wallet full of foreign currency and cedis is nowhere to be found. It is a lesson to be learnt the hard way.
This kind of prostitute may even take a client to a hotel. She chats and drinks with the wealthy client who wants to go and ‘wee wee’. In his absence the prostitute drops a little something in his drink. He is back, takes a long one down his throat. In 15 minutes, he can be seen lying prostrate, snoring powerfully.
The prostitute dresses up quickly, takes the loot from the man’s brief- case and exits. Thousands of dollars and pound sterling together with travellers’ cheques gone for good. These types are in town. Get wary of them, till we meet next week for the sequel.
“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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