Features
Africans are our own enemies (Part 1)
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The Bible is full of truths expressed so aptly that they encapsulate life’s realities in an explicitly transparent and comprehensible manner.
Take for example this passage from the Old Testament, precisely, Micah 7:6. It simply says: “A man’s enemies are those of his own household.” The Lord Jesus quotes it in Matthew !0:36 to authenticate the Old Testament as He usually does in His teachings.
To put it in context, the scripture deals with the friction and strife that may ensue among family members over Jesus – a kind of schism between those who believe His claims of deity and those who do not.
However, the word household goes beyond the immediate family setting and connotes a more generic meaning. In a broader sense, a household describes people of the same cohort.
It could be classmates, schoolmates, members of a team, a church congregation, members of a political party, workplace colleagues, citizens of the same village, town, country, or continent.
In other words, wherever there is any group with members sharing similar characteristics, aspirations, objectives, ideals, and so on and so forth, if you belong to that body, that is your household.
United we stand, divided we fall, so the saying goes. Therefore, the greatest benefit of belonging to a household is that there is strength in numbers. Consequently, the most sensible and profitable thing to do in that household is to unite on all fronts to mould the group into a formidable force able to withstand and overcome any external aggression.
Ghana’s founding father, Osagyefo Dr. Kwame Nkrumah, recognised that need and championed the tenets of Pan-Africanism as a vehicle to galvanise the continent into an impregnable colossus spitting fire and brimstone against the external saboteurs of Africa.
His clenched-fist determination and fierce resolve to lead Africa’s emancipation from the shackles of imperialism, colonialism, and neo-colonialism, bolstered by his political savvy, charisma, oratory, and pervasive influence across Africa, made him a target of the imperialist West, led by the US and Great Britain.
Moreover, he had an expansive and ever-increasing constituency of adherents across Africa, and an unflinching, almost arrogant confidence in the ultimate success of his Pan-Africanist project.
That was during the Cold War between the West and the Soviet Union for greater influence around the world. Africa, in particular, offered more attraction, given its rich natural resources like oil, gold, uranium, copper, rubber, bauxite, diamonds, manganese, cocoa, and many more.
And with Nkrumah’s credentials, coupled with his perceived soft spot for socialism, the West viewed him as Russia’s go-to man in their agenda to spread communism in Africa and win the Cold War.
For that reason, America and its allies regarded him as an enemy and a real threat to their selfish ambitions and economic interests.
In fact, a declassified memo from the Accra station of America’s spying agency, the Central Intelligence Agency (CIA) described him thus: “Nkrumah is doing more to undermine our interests than any other black African.”
He, therefore, became a prey for the predatory imperialists who figured how to get him. This is where the Bible quotation fits into the equation.
The Western collaborators knew that: one, “a man’s enemies are those of his own household;” two, “a kingdom divided against itself cannot stand,” and, three: they also knew what to do to disintegrate Nkrumah’s mass following across the globe: “Strike the shepherd and the sheep will scatter.”
So, those maxims became the rallying cry of the West as they sought to execute their plot to keep Africa divided, weak, vulnerable, dependent, and subservient.
They needed traitors to help them. Unfortunately for Ghana and Africa as a whole, the enemy has always been within from time immemorial, a situation that the West exploited to execute their diabolic scheme and undermine Nkrumah and Africa for good.
Unknown to Nkrumah, the hierarchy of his army and the police were in cahoots with the CIA, and their British counterparts, M16, planning to overthrow him through a coup d’état.
All was set for the kill. They were only waiting for Nkrumah to travel abroad, an itinerary which they knew was very imminent.
In fact, the very day Nkrumah left on his impending foreign trip, that is, February 21, 1966, Lt. General E.K. Kotoka and his gang met and selected Lt. General J.A. Ankrah as head of the junta thus, the head of state, even before the coup took place. How treacherous the enemy within can be!
The role of the US, and their Western allies, especially, Great Britain, has since been revealed in declassified documents part of which was quoted earlier.
As a matter of fact, Nkrumah was suspicious of the US and, on February 26, 1964, two whole years before the coup, wrote about his apprehensions to U.S. President, Lyndon Johnson, criticising what he described as: “two conflicting (US) establishments” operating in Ghana.
Explaining his point, he wrote: “There is the United States Embassy as a diplomatic institution doing formal diplomatic business with us; there is also the C.I.A. organisation which functions presumably within or outside this recognized body.
“This latter organisation, that is, the C.I.A., seems to devote all its attention to fomenting ill-will, misunderstanding and even clandestine and subversive activities among our people, to the impairment of the good relations which exist between our two Governments.”
And how true his suspicion turned out to be! With the CIA’s help, the junta, led by Kotoka, successfully staged their coup on February 24, 1966, three days after their secret meeting and ousted Nkrumah from office.
He was away to Hanoi in North Vietnam, to broker peace and try to end the Vietnam War. He could never return to Ghana, his homeland, and died as an exile in Guinea in 1972.
It is said that “a prophet is not acceptable in his own country.” And so, Ghana rejected their inspirational leader, but Guinea made him an honorary co-President with all the perks that the office offered him until he died.
And what were the coup plotters promised? Read what Robert W. Komer, a CIA operative deep in the know, wrote to US President Johnson after the CIA got rid of Nkrumah:
“In reaction to his strongly pro-communist leanings, the new military regime is almost pathetically pro-Western. The point of this memo is that we ought to follow through skillfully and consolidate such successes.”
He added: “A few thousand tons of surplus wheat or rice, given now when the new regimes are quite uncertain as to their future relations with us, could have a psychological significance out of all proportion to the cost of the gesture.”
Concluding, Mr. Komer said: “I am not asking for lavish gifts to these regimes – indeed, giving them a little only whets their appetites, and enables us to use the prospects of more as leverage.”
What a shame, Africa! The imperialists did not even deem their co-conspirators, the enemies within, worthy enough of a certain modicum of respect after beguiling them to betray their country. Surplus wheat and rice were what it took to dull the conscience of our educated military and police officers. There is no doubt that monetary inducement was part of the bargain.
Nevertheless, the language of the CIA memo is pathetic. It speaks volumes of how low the enemies within can stoop to destroy their own household. They know no shame. They are still at it.
Remember that the memo from the CIA referred to “these regimes” indicating that the operations of the spy agency and their cohorts are pervasive throughout Africa and other jurisdictions earmarked for their subversive agenda.
Next week, the discussion will centre on how another inspirational African leader, Patrice Lumumba of the Belgian Congo, now Democratic Republic of Congo, was literally hounded in his own country by the Western powers in tandem with his own compatriots.
It was this conscientious African militant nationalist leader who led the struggle to free his country from the tyranny of its colonial power, Belgium while he was only in his 30s.
But the people for whom he sacrificed so much to liberate from colonialism proved to be the enemies within the household just as it happened in Ghana.
By Tony Prempeh
Contact:
teepeejubilee@yahoo.co.uk
“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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