Features
Monsieur’s daughter —(Part 3)
- /home/u249204778/domains/spectator.com.gh/public_html/wp-content/plugins/mvp-social-buttons/mvp-social-buttons.php on line 27
Warning: Trying to access array offset on false in /home/u249204778/domains/spectator.com.gh/public_html/wp-content/plugins/mvp-social-buttons/mvp-social-buttons.php on line 27
&description=Monsieur’s daughter —(Part 3)', 'pinterestShare', 'width=750,height=350'); return false;" title="Pin This Post">
- Share
- Tweet /home/u249204778/domains/spectator.com.gh/public_html/wp-content/plugins/mvp-social-buttons/mvp-social-buttons.php on line 72
Warning: Trying to access array offset on false in /home/u249204778/domains/spectator.com.gh/public_html/wp-content/plugins/mvp-social-buttons/mvp-social-buttons.php on line 72
&description=Monsieur’s daughter —(Part 3)', 'pinterestShare', 'width=750,height=350'); return false;" title="Pin This Post">
Things were falling in place for Simon Ababio, at long last. He graduated with a degree in biology, and started off with high hopes. He got a job with a research organisation near Koforidua, where his family had settled some twenty years earlier.
He was granted study leave with pay to do a post-graduate course in plant research in the US. He managed to complete it, with great difficulty, but he decided to get a job and put some money in his pocket before returning to Ghana. More than three years later, he had virtually no money to show for his time in the US.
His employers had terminated his employment, and his sweetheart Gladys had informed him that she had entered a relationship with someone else, because for three years he had not bothered to communicate with her.
On his father’s advice, he came back home and, after pleading with his employers, was reinstated. He tracked Gladys down to Aboso. Initially she was quite unpleasant, pointing it out that she was happily married and no longer interested in an affair with a loser.
Quite stung, he persisted, bombarding her with nice stories about how things were looking up after the initial difficulties. He was going back to the US to pack up and return to Ghana. Even though she was married, he would never forget her, and he would fight to get her back. For those sweet words, he was rewarded with some unforgettable nights in a hotel.
He surfaced again some months later, assuring her that he had returned to his job with a big promotion, and pleaded with Gladys to join him. She spent another few days with him at the hotel for the thrill, but she was never going to leave David for him. Simon simply talked too much, and you could never be sure where you stood with him.
But only a few days later, Gladys chased him down to Koforidua, and made a package of demands, threats and promises. First, she informed him that her husband had gotten to know about their relationship, and their marriage was over.
Of course, she blamed Simon for the situation. And since he had been making all kinds of promises, this was the time to fulfil them. She was ready to come and settle with him. She didn’t really believe his sweet words. She knew he hadn’t made much of his life, but she was willing to support him to become a real man.
All he needed to do was stand up and make a decent effort to achieve something. She was offering him all those on one condition. He would claim Sarah as his baby, because she had made that very declaration to David.
After only one moment’s hesitation, he accepted the entire package. Gladys was of course, good looking, resourceful and intelligent. She would take care of all his needs. He didn’t have to worry about food, nor deal with those money-grabbing girls anymore.
He bribed a few relatives to perform the traditional rites, and Gladys moved to Koforidua, where she secured a job as caterer in a technical school. Simon, his new wife Gladys and their baby Sarah started life as a family.
David settled well into the Master’s Degree programme at the University of Hamburg. The seaport city offered many opportunities and attractions to a multilingual student like him.
He started lectures early and closed at one each day. After lunch at the university cafeteria, he rode the bus to the huge harbour, where numerous jobs were on offer. He did two jobs each day, one with a shipping company, and another with a company that exported trucks and heavy duty equipment. He closed at six-thirty, grabbed supper on the way home and, by nine, was comfortably tucked in bed.
He was in great demand due to his ability to speak English, German and French. He was earning good money, and life was hectic but comfortable. But he began to get lonely, especially during weekends when he preferred to work only a few hours. One evening, he wrote a short email to Adoma.
‘Dear Adoma, I hope you are doing well. I am sorry it has taken me so long to write to you. Life has been very busy since I got here. I start lectures quite early, and work in the afternoon. I get home by eight and I am asleep before nine. I can’t believe one year has already gone.
So how is everyone at Aboso? I remember the good days, but I try not to dwell on them, in order not to get homesick. I am grateful for the opportunity to have served in the school.
So what have you been up to? I would like to hear from you regularly, if you don’t mind. Remember you said you have forgiven me my sins, and that we are friends. Please don’t forget to tell me about the naughty things you have been doing. I look forward to hearing from you’.
Adoma was very surprised when David’s name popped up on her phone during morning assembly. Delighted, she slid out to the staff common room and read it. She mentally wrote the reply several times, but she waited till after closing before she keyed in these words:
‘David, it is really good to hear from you. I thought you had forgotten all about me. Many thanks for the thought. I am doing well. My life hasn’t changed much since you left town. The school is doing well. I’m sure you won’t be surprised to learn that you are still well remembered. We won’t forget you for a long time.
I’m afraid I haven’t been able to do any naughty things yet. The closest I got was to have gone out to lunch with a guy at church who had politely told me that he was interested. During the lunch I thanked him for the attention, and told him that I was already in a relationship. Sorry to disappoint you!
Yes, David, I have forgiven you. Now that you have raised the topic again, perhaps I can tell you this. I really cared about you. I was very confident that in the near future you would realise that and ‘raise your game’, having already told me that you wanted us to be seeing each other. Unfortunately, I didn’t notice the other lady coming at you with blinding force and speed. So now you have it. I will certainly like us to keep in touch. One thing, though. Perhaps you should be kind enough to alert me about the presence of ‘opposition forces’. David replied that evening.
‘Adoma, thanks for your reply, which I have read many times. First of all, can you please make sure that no intruder invites you to breakfast or lunch ever again? Secondly, I wish I had learnt about how much you cared for me. For me, that is the main ingredient in a successful relationship. I won’t repeat the mistake. Okay, now I want to hear from you very regularly. I would like to raise my game. I hope to see you in the near future’.
From then, things moved at steady speed, and after the performance of the customary rites, Adoma spent three months with David, a pattern which continued for the five years that he stayed in Germany.
By Ekow de Heer
“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.
SKIP THE QUEUE, TAP THE NEWS
You can now read the Ghanaian Times and The Spectator newspapers from the comfort of your device via TimesNewsPlus.
Join our WhatsApp Channel: https://whatsapp.com/channel/0029VbBElzjInlqHhl1aTU27
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.
SKIP THE QUEUE, TAP THE NEWS
You can now read the Ghanaian Times and The Spectator newspapers from the comfort of your device via TimesNewsPlus.
Join our WhatsApp Channel: https://whatsapp.com/channel/0029VbBElzjInlqHhl1aTU27
