Features
Abandoned projects: Ghana’s monument to neglect (Part 2)
Last week, I wrote about how successive governments abandon on-going projects, either initiated by a previous administration, or by the party in power itself.
The projects span various spheres of national development such as health and educational facilities, housing schemes, sports infrastructure, roads and highways, among other things.
For starters, I cited the abandonment of the $200 – million Saglemi Affordable Housing Scheme at Prampram, as a classic example of a monument to neglect.
By that I mean Ghana’s notorious tendency to waste our scarce resources by pumping vast sums of money into projects already investigated and certified feasible, only to discontinue them, sometimes even when almost completed.
The 300-acre Saglemi project initiated by the previous NDC regime comprises a 5000-unit residential facility to accommodate middle and low-income earners within Accra and its environs and reduce the housing deficit in the metropolis.
When the NPP took over from the NDC in 2016, the first phase of the project, consisting of 180 blocks of flats with 1,500 residential units, had already been completed at the cost of $200 million. But to date, no allocations of the completed flats has been made.
The ruling government’s explanation is that it has detected evidence of financial impropriety in procurement as well as inconsistencies in contract documents handed over to it by the previous administration.
Meanwhile, the workers for whom the project was undertaken, continue to wallow in squalid living conditions while the buildings deteriorate at a fast rate.
Whatever the problem, and for the sake of the beneficiaries, is there no way allocations can be made while investigations into allegations of financial malfeasance are conducted?
This week I continue with another project which can be rightly categorised as a monument to neglect. I am referring to the Kwame Nkrumah University of Science and Technology (KNUST) Teaching Hospital.
The project was initiated in 2007 by the university’s College of Architecture and Planning with support from the Ghana Education Trust Fund (GETFund) under the auspices of former president J.A. Kufuor.
The university banked on its internally-generated funds and donor support to raise enough money to supplement government’s contribution.
However, the project did not begin until 2008. Amid much fanfare, the Asantehene, Otumfuo Osei Tutu who is the Chancellor of KNUST, cut the sod for the $125-millionwork to begin in earnest.
The 800-bed capacity hospital, was expected to be one of the leading medical training and healthcare facilities in the country, to enable patients to access the facility towards easing the unnecessary pressure on other health facilities in the Ashanti Regional capital of Kumasi.
Apart from providing health care services, the project was also expected to serve as a teaching, research, and training facility for health and allied professionals critically needed for efficient health service delivery in the country and beyond.
Covering a land area of some 71 acres, the project, which is sited at Boadi in the Oforikrom Municipality, has among its features, a cardiothoracic and neurosurgical centre, a diagnostic unit and laboratory, morgue, administration and Out-Patient-Department (OPD) blocks, wards, security post, effluent chambers as well as a laundry unit.
It was expected to be completed in six years which should have been 2014, with the first phase comprising the administration block and facilities required to kick-start operations projected to be ready for use within two years.
But after the superstructure was only partially completed, this very important project was abandoned due to inadequate inflows from the KNUST’s internally generated funds and external donors. For that reason, the project has remained stalled for over a decade. What?
Do we not have any sense of urgency? Where do our national priorities lie? How can we sacrifice so beneficial a programme as improved health care for the people with the unjustifiable excuse that we do not have money?
But we have money for other useless ventures that serve the parochial interests of advocates of such projects. Even if other constituencies have overwhelming comparative advantage for the siting of certain projects, some unscrupulous players in government, would scheme and pull all kinds of tricks to have them situated in areas that would ensure personal dividends. For them the end justifies the means.
It took repeated reminders from the Asantehene to get the project resumed, as it were, only recently. About four years ago, that is, in 2018, at the 52nd graduation ceremony of the university, attended by the then Minister of Education, Matthew Opoku Prempeh, the monarch urged the government to release funds to ensure the completion of the project
Then, two years later in 2020, during the investiture of Professor Rita Akosua Dickson as the new Vice-Chancellor of KNUST, Otumfuo repeated his concerns about the neglect of the project in the presence of President Nana Addo Dankwa Akufo-Addo.
The Akans have a time-tested proverb that, if you want to communicate with God, just speak into the air. That is the wisdom Otumfuo applied, and it worked.
In an urgent and emotional direct appeal to the President, Otumfuo Osei Tutu said: “I have written a series of letters to the Ministry of Finance and to the office of His Excellency the President, but it appears no action has since been taken.”
“The KNUST,” he said, “has been very instrumental in the development of the country’s health systems and the completion of this facility will go a long way to contribute to the sustenance of such support…The time to act is now!” the Asantehene stressed.
In response, President Akufo-Addo assured that the project would be completed soon, saying that the tenure of the new Vice-Chancellor would be marked by the construction of the teaching hospital which is so dear to the heart of the Asantehene and the university community.
Another Ghanaian proverb in Akan says: “Treeeeeempoantremu a, wosekoko?” This loosely translates to: “Even when you poured it (maybe milk or any other drink) liberally, it was not sufficient for me, how much less would mere squeezes of drops suffice?
My point is, for over a decade the first phase which was supposed to be completed in six years did not reach anywhere.
Now the president says very soon the first phase will be completed. My Nigerian friends would say, “OK ooo, we shall see.”Not that I do not believe it. It is just too good to be true. Besides, my fear stems from that favourite word of politicians- soon. That is the snag. Why not put a timeline on it for us to be sure?
Probably, it will work this time. In fact, in 2021, the Government, according to the Asantehene, in response to his numerous appeals, initiated moves by releasing funds for the continuation of the project.
Media reports have quoted the Asantehene as saying that information available to him indicated that the first phase of the KNUST Teaching Hospital project would be completed by October 2022.
Otumfuo Osei Tutu revealed that government had already resumed construction works on the project, adding that the government had also made the necessary provisions for the second phase of the project in this year’s budget.
Contact: teepeejubilee@yahoo.co.uk
By Tony Prempeh
Three days into her work with us, Kwakyewaa became an indispensable member of our team, and our contractors were very pleased with her. She gave them advice on the placement of electrical fittings.
She also contacted a couple of paint specialists and, after joining them to test their quality, we chose their products, which saved me a very substantial amount. On the evening of the third day I drove her home’.
‘Kwakyewaa, we have been so busy we haven’t had the chance to chat’.
‘Yes indeed. I have been hoping we could talk. But why don’t you have your say first’.
‘Okay. The first thing I would like to say is actually a question, and I hope you don’t mind my asking’.
‘Certainly not. Please go ahead’.
‘Well, I, I am really enjoying working with you. You have done quite a lot for us, and I really appreciate that. But I mean that on the personal level, I like being with you, and I wish, er ………….’
‘I like being with you too, apart from the fact that I respect what you are doing, and I wish I could do this on a regular basis. But what about the fact of your relationship with Abena? Even though your relationship is practically over, would it not look funny that within a short time of ending the relationship you quickly grab her cousin?’
‘She’s your cousin, not your sister. And she’s already started a new relationship. Moreover, she doesn’t have any respect for me. You’ve heard the disparaging things she’s being saying about me’.
‘She’s obviously being influenced by Jennifer, but I would have thought that she would at least reflect a little before believing them’.
‘You went to Tech, so you know that this type of thing is common, even though it’s boys who indulge in it. It’s called ‘Takashi’. If you want a girl and you are not confident of winning her normally, you tell her false stories about the guy she’s going out with. Most of the time it doesn’t work, but in this case it has worked. It’s almost funny’. I stopped in front of her home, and just as I was driving off Esaaba called me.
‘David, Mom would like a word with you’. So I locked the car and went in with them.
‘My son David. I learned yesterday that you and Abena have ended your relationship. I wasn’t pleased to hear it, because you know that I have come to regard you as my son. I heard Esaaba and Abena arguing, and when I asked them they said it was due to her decision to stop seeing you. Abena is adamant that she will not change her decision, and in fact she has started going out with another person. So what can I say? I’m glad that you have not stopped coming here, because I want to see you here regularly’.
‘Don’t worry at all Mom. I will be very regular here, and you can always call me whenever you need me’. ‘Thank you, my son. Now, the second thing. I hear Kwakyewaa has started helping you at your office. I also hear that in addition to your job with the EU, you have a big company. I really admire you. You are so humble and hardworking’. ‘Mom, let me tell you this. Kwakyewaa has been extremely helpful to us. She has already made a lot of difference in our work. I am really sorry that she will have to return to France in ten days’ time’. ‘
Ah, but I thought you said you will not allow me to go back. Have you changed your mind? I am thinking of staying for a while’,
‘Ei, Kwakyewaa!’ Esaaba said. ‘What will your parents say? You want to stay for how long?’
‘Mom’, my parents are in London, and I have been in France on my own for two years. I believe that what I’m doing with Bernard is really useful. I’m not even thinking about money. I will stay for a month or two, maybe even three’.
‘Let me correct you there. You will not work for us for one day without being paid. Now, tomorrow, I will take you to my other site, and show you what we are doing there. Then you can take a good decision. For now, Mom, we have something to discuss. Goodnight’.
‘Okay madam Kwakyewaa’, I said as we walked to my car, ‘will you give me a chance? I have really developed feelings for you, and I believe we can get along together. I can assure you that I have nothing to hide, and ……………’
‘You don’t need to talk much. I accept. Unconditionally. Let’s go and take a look at the site tomorrow’.
She called me fifteen minutes after I left their house.
‘David, I’ve told Esaaba. She’s very surprised, and very excited. So it’s official now. She wants to talk with you.
‘Bernard, do you know how I will call what you’ve just done? It’s a smooth transfer, within the same family. Congrats, I’m happy for you’.
These legal provisions strongly resonate with Islamic teachings on the protection of the vulnerable, particularly children and victims of abuse.
The Prophet Muhammad (pbuh) emphatically condemned all forms of exploitation and injustice. He said: “Allah will be against three persons on the Day of Resurrection… one who sells a free person and consumes his price” (Ṣaḥīḥ al-Bukhārī). This Hadith directly condemns practices akin to human trafficking, where individuals are commodified for profit.
Additionally, the Prophet (pbuh) stated: “Whoever does not show mercy to our young ones… is not one of us” (Tirmidhī), underscoring the obligation to protect children from harm. These teachings reinforce that exploitation, abuse, and coercion are grave sins in Islam.
Synthesis
While Ghana’s legal frameworks are robust and aligned with both international standards and Islamic ethical principles, the implementation gap remains the primary challenge. Bridging this gap requires not only strengthening legal enforcement but also integrating ethical, religious, and community-based mobilization to reshape societal attitudes and enhance vigilance against trafficking.
The Strategic Role of Religious Leadership
Religious leaders occupy a uniquely influential position within society, functioning not only as spiritual guides but also as custodians of moral order and social cohesion. They command significant social capital, derived from deep-rooted trust, legitimacy, and continuous engagement with community members. In many contexts, they are perceived as intermediaries between the divine and humanity, entrusted with overseeing critical life events such as childbirth, marriage, burial rites, and conflict resolution. This positions them as indispensable actors in shaping both private conduct and public morality.
Theoretical Significance
Within Islamic sociology, religious leaders act as norm entrepreneurs, shaping:
• Moral consciousness by interpreting religious texts in contemporary contexts
• Social norms by defining acceptable and unacceptable behaviour
• Behavioural compliance through moral persuasion and spiritual accountability
Their authority extends beyond ritual functions to influencing socio-political attitudes, making them key agents in combating systemic injustices such as human trafficking.
Why religious leaders are vital in combating human trafficking
Trust and Legitimacy: Communities are more likely to accept guidance from religious leaders than from state institutions alone.
Grassroots Reach: Regular gatherings (e.g., Friday prayers, naming ceremonies, officiating marriages and burial services) provide direct access to large audiences. Religious leaders have access to the entire communities through the roles they play in societies.
Moral Framing: They can redefine trafficking not just as a crime, but as a grave sin (ḥarām), thereby strengthening deterrence.
Cultural Influence: They shape attitudes toward family decisions, migration, and child welfare key entry points for traffickers.
Conflict Mediation Role: Their involvement in family and communal disputes enables early detection of vulnerability and exploitation risks.
Practical Interventions
Normative Reframing
Clearly articulate human trafficking as a severe violation of Islamic principles, emphasizing accountability before Allah.
Sermonic Advocacy (Khutbahs)
Institutionalize anti-trafficking education within sermons, linking scriptural teachings to contemporary realities.
Community Surveillance and Early Warning Systems
Encourage congregants to report suspicious movements or deceptive recruitment practices, fostering collective vigilance.
Imamship Counselling and Family Guidance
Imams provide advisory support to families, particularly in rural areas, to resist false promises of employment or education.
Intersectoral Collaboration
Build partnerships with government agencies, NGOs, and international organizations such as the International Justice Mission to align moral advocacy with legal enforcement.
Victim Reintegration Support
Facilitate stigma reduction and social reintegration of survivors through compassionate community engagement.
In sum, religious leaders are not merely passive moral voices but strategic actors in social transformation. Their integration into anti-trafficking efforts bridges the gap between law and lived reality, ensuring that legal prohibitions are reinforced by moral conviction and community action.
Ethical Foundations (Conceptual Analysis)
Religious interventions against human trafficking must be firmly grounded in the theological and ethical attributes of Allah, which serve as the ultimate source of moral guidance in Islam. These divine attributes are not merely abstract concepts but functional principles that shape human conduct and social responsibility.
• Al-‘Adl (The Just)
Allah is perfectly just, and His justice (‘adl) denotes absolute fairness, balance, and the uncompromising rejection of oppression (ẓulm). In practical terms, this attribute obligates believers especially religious leaders to actively confront injustice in all its forms. Humantrafficking, which thrives on exploitation, coercion, and inequality, stands in direct opposition to divine justice. Grounding interventions in Al-‘Adl therefore requires advocating for accountability, supporting legal enforcement, and ensuring that perpetrators are brought to justice while victims receive their rightful protection.
• Ar-Raḥmān (The Universally Merciful)
Allah’s mercy (raḥmah) encompasses all creation, reflecting compassion, care, and benevolence without limitation. This attribute establishes an ethical imperative to respond to victims of trafficking with empathy, dignity, and restorative support. Religious leaders, drawing from Ar- Raḥmān, are called to prioritize healing, rehabilitation, and reintegration, ensuring that survivors are not stigmatized but rather supported in rebuilding their lives. Mercy here extends beyond charity to structured compassion that restores human dignity.
• Al-Ḥafīẓ (The Preserver and Protector)
Allah as Al-Ḥafīẓ signifies ultimate guardianship, preservation, and protection over all beings. This attribute places a collective responsibility on society to safeguard the vulnerable particularly
Women, children, and marginalized groups who are most at risk of trafficking. For religious leaders, embodying this attribute involves proactive vigilance, community education, and the establishment of protective mechanisms that prevent exploitation before it occurs.
Synthesis
When religious leadership is anchored in these divine attributes, it transcends passive moral instruction and evolves into active ethical stewardship. Justice demands resistance to exploitation, mercy ensures compassionate care for victims, and protection mandates preventive action.
Together, these principles transform religious leaders into powerful agents of social justice, capable of mobilizing communities toward the eradication of human trafficking.
Maqāṣid al-Sharīʿah and Human Trafficking (Conceptual Analysis)
What is Maqāṣid al-Sharīʿah?
Maqāṣid al-Sharīʿah refers to the higher objectives and overarching purposes of Islamic law,which are fundamentally designed to secure human welfare (maṣlaḥah) and prevent harm (mafsadah). Rather than focusing solely on legal rules, this framework emphasizes the ethical spirit and societal outcomes of Sharīʿah.
Classical scholars such as al-Ghazālī and al-Shāṭibīsystematized these objectives into five universal protections: religion (dīn), life (nafs), intellect(‘aql), lineage (nasl), and wealth (māl). These are regarded as essential necessities (ḍarūriyyāt) forthe preservation of a just and functional society (Shinkafi & Ali, 2017; Malik, 2015).
Importantly, Maqāṣid al-Sharīʿah provides a dynamic and policy-relevant framework, enabling Islamic law to address contemporary challenges such as human trafficking by prioritizing justice, dignity, and human flourishing.
