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Africans are our own enemies (final)
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This concludes the series of articles under this headline inspired by the scripture: “A man’s enemies are those of his own household.”
With that scripture as the premise, juxtaposed against the treachery of Africans, we extrapolate that, indeed, we are our own enemies.
The sad case of Ghana’s founding father and first president, Osagyefo Dr. Kwame Nkrumah was cited to validate that claim.
His top military and police officers colluded with the CIA and others to overthrow him and let him die in exile in Guinea. His only crime was that he was perceived to be a Marxist.
The second article dealt with a similar conspiracy of the compatriots of Congo’s freedom fighter and first Prime Minister, Patrice Lumumba, a protégé of Nkrumah.
Congolese traitors, including Lumumba’s own personal aide, Mobutu, teamed up with the CIA and its allies like Belgium and France, chased him out of office and ultimately assassinated him in the most gruesome manner.
These enemies of progress conspired and got their stooge, Mobutu installed as President.
This final issue focuses on Captain Thomas Sankara, another proponent of Pan-Africanism and a champion of African personality, dignity, and excellence.
His obsession with negritude or blackness, and his desire to affirm the value of black or African culture, made him change his country’s name from Upper Volta to Burkina Faso which translates to: “The land of upright people.”
The enemy within, in fact, his own boyhood friend, confidant, and his second-in-command, Captain Blaise Campaore double-crossed him.
Ironically, it was Compaore who staged a coup on August 4, 1983, and installed Sankara, as President after President Jean-Baptiste Ouedraogo had repeatedly arrested and detained him over ideological differences and suspected disloyalty.
Sankara, then 33 years, had risen on the back of a nationwide popularity driven by his renowned military prowess, gait, and charismatic leadership, to become the Prime Minister.
In fact, Ouedraogo himself admitted that after the coup that brought him to power, Sankara was chosen as the President. But he ceded it to him, saying Ouedraogo, a major, was more senior in rank.
Sankara was unapologetically leftist and leveraged his position as Prime Minister, to travel and interact with famous Marxist freedom fighters around the world like Muammar Ghaddafi of Libya, SamoraMachel of Mozambique and Fidel Castro of Cuba.
Ouedraogo who considered himself a “liberal and true democrat” was not comfortable with Sankara’s ideology and sought unsuccessfully to rein him in before he was removed.
Just like Lumumba, Sankara was an ambitious nationalist who fought tirelessly to transform his poverty-stricken, drought-ravaged, landlocked country as fast as he could.
When he took over, Upper Volta, as his country was then called, was under serious threat. It was a tragic synthesis of all the suffering of mankind. The diagnosis was a bad one.
For instance, out of seven million inhabitants, more than six million were peasants; infant mortality was 180 per 1,000; while life expectancy was just 40 years.
The illiteracy rate was 98 per cent, if literacy is considered to mean being able to read, write and speak a language; only 16 per cent were receiving some schooling of some sort; one doctor for 50,000 inhabitants; and lastly, just over $100 per capita.
But, during his short rule, this orator of a soldier, through his inspirational can-do messages, mobilised his people and substantially reversed his country’s backwardness through a policy of self-reliance.
Sankara initiated programmes that vastly reduced infant mortality and increased literacy rates and school attendance through an immense campaign, for the education and training of children dubbed: “Let’s teach our children.”
He further empowered women in many ways more than any leaders in his era, including offering them governmental posts.
In the first year of his presidency alone, 10 million trees were planted to combat desertification which was threatening the very survival of his country.
He established local committees which were mobilised to embark on a vast house-building programme which resulted in 500 units in just three months.
The committees built health care centres, roads, and irrigation schemes to boost agriculture and enhance food production.
According to Ernest Harsch’s book, Thomas Sankara: An African Revolutionary, cereal production increased by 75 per cent during the first three years of his presidency, an astounding feat for a country where most people were subsistence farmers.
Sankara who resented the ostentatious lifestyle of the Europeanised political elite, meticulously practised his conviction that public servants were stewards of the people’s money.
His unpretentious frugal lifestyle, modesty, and integrity attested to that. The only assets he owned were known to all: a car, a refrigerator, a few bicycles, and several guitars.
He described as unacceptable, the reluctance of Africa’s elite minority to relinquish certain exclusive privileges to allow the masses enjoy a certain modicum of comfort.
Sankara saw that as a drain on the economy and introduced some austerity measures to curb it. Among them, he abolished the use of limousines, expensive sedans and long motorcades for himself and other top government officials.
He opted for the unimposing black Peugeot 205 while he lived on a salary he pegged at the equivalent of about $462 per month.
Determined to deal with corruption, Sankara established public tribunals that tried hundreds of government officials and civil servants for the misuse or theft of public funds.
In the heat of the moment, some lost their jobs and many of the country’s elite who were affected, harboured bitter grievances against his radical reforms.
Sankara rejected foreign models of development as a ploy by the West to perpetually enslave Africa and make it permanently dependent and subservient.
“There will be no salvation for our peoples unless we turn our backs completely on all the models that all the charlatans of that type have tried to sell us for 20 years,” he said as he outlined his development paradigm.
He challenged Africa’s technocrats to lead the crusade to open economic doors for the masses of the continent by looking within for workable local solutions whose success would compel the international community to adopt them.
At the 39th session of the General Assembly of the United Nations in New York City, on October 4, 1984.Sankara was in his element, damning the consequences as he gave a soul-stirring address punctuated by the raw, biting truth, which left the West with a lingering sense of guilt.
Criticising the oppressive tactics of the Western countries to their faces, he said: “They have trampled on the truth of the just. They have betrayed the word of Christ. They have turned His cross into a club, and after putting on His robe they have tom our bodies and souls to shreds.
“They have obscured His message, making it a Western one, whereas we saw it as a message of universal liberation. Now our eyes have been opened to the class struggle and there will be no more blows dealt against us.”
Notwithstanding the substantial improvement in the lives of the people, opposition began mounting gradually against the beloved Sankara as the austerity measures bit harder.
The older political elite, moderate in their philosophy and puppets of their colonial master, France, opposed Sankara’s socialist policies, though they were progressive.
Destitute of all relevance in the body politic, they sought some redemption as they hid behind the scenes and sponsored students and other disgruntled elements to distribute pamphlets criticisingSankara.
But Sankara was unflinching in his belief that his paradigm shift would achieve ultimate success. As if speaking by premonition, he said during a public address in Ouagadougou: “Che Guevara was cut down by bullets, imperialist bullets. You cannot kill ideas,” he added. A week later, he was dead.
His vice, Compaore who was never a revolutionary, made some clandestine moves sowing discord among members of the ruling junta and winning people of his ilk, the pretenders, to his side while he bided his time to strike.
He chose October 15, 1987, while Sankara was holding a cabinet meeting. He should have been there as the number-two man, but he stayed behind and sent soldiers loyal to him to spray Sankara with a hail of bullets without any reason. Sankara was just 37 years.
He denied involvement but by nightfall, the traitor had installed himself president, remaining so for 27 years before a popular uprising compelled him to flee to exile in La Cote d’Ivoire after undoing all the good work of the charismatic and courageous Sankara.
It has been almost 35 years since his death but on hindsight, his people now regret their mistake in betraying a man whose inspired leadership they might never get again, a man who sacrificed himself in selfless service to his people for their good.
For decades, the West has used one pattern – find an enemy within, divide, and rule, and keep Africa perpetually under.
Africa wise up!
By Tony Prempeh
“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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