Features
Bailing Mali out of its economic challenges
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The relationship between these three friendly nations, Ghana, Guinea and Mali, dated back to the 1950s during which their three leaders, Osagyefo Dr Kwame Nkrumah, Ahmed Sekou Toure and Modibo Keita, all of blessed memory, worked together and shared common ideology of promoting peace and unity towards the development of the African Continent.
The Union of African States, sometimes called the Ghana-Guinea-Mali, was formed in 1958, linking the two West African nations, Ghana and Guinea, as the Union of Independent African States. Mali later joined that union in 1960.
The classic popular Ghanaian musician, E.T. Mensah’s highlife song, captured the hope of the early 1960s, when the three Pan African leaders, Kwame Nkrumah of Ghana, Sekou Toure of Guinea and Modibo Keita of Mali, formed the Union of African States.
THE UNION OF AFRICAN STATES
The union which was disbanded in 1963, planned to develop a common currency and unified foreign policy among member countries. Unfortunately, none of those proposals were implemented. The union was the first organisation in Africa which brought together former British and French colonies. Though the union was opened to all independent African states, none of them joined. Its legacy was largely limited to the long standing relationships among the three heads of state, Kwame Nkrumah, Ahmed Sekou Toure and Modibo Keita.
The union again, came to the limelight when Nkrumah was named as the co-president of Guinea after he was deposed as president of Ghana by a military coup in 1966. Since that time, the three nations had been working together to promote peace and stability in their respective countries and the continent as a whole under successive governments.
MILITARY COUP IN GUINEA
On 23rd December, 2008, shortly after the death of the long-time president of Guinea,Lansana Conte, a junta called the National Council for Democracy and Development, headed by Captain Moussa Dadis Camara, seized power in Guinea and announced that, it planned to rule the country for two years prior to a new presidential election. Captain Camara, indeed, abided by his promise and stepped down after Alpha Conte was elected president in the 2010 election.
Since then, Alpha Conte who was born on March 1938, continues to be the President of Guinea. He has a clean political record of spending decades in opposition to a succession of regimes in Guinea. When he took office in December, 2010, he became the first freely elected president in the country’s history. He was re-elected in 2015 with about 58 per cent of the votes and again in 2020, with 59.5 per cent votes.
CURRENT SITUATION IN MALI
It is now the turn of Mali, the landlocked country in a coup plot. The head of the former junta in that country, Col Asimi Goita, was reported to have declared himself the country’s transitional president, after he had stripped the country’s interim president and former prime minister of their powers. The current situation is said to be tense but calm.
President Bah Ndaw and the Prime Minister Moctar Ouane, who were placed under a military detention, had since been released.They were taken to a military base late on Monday, 24th May 2021, in what was seen as Mali’s second military coup in nine months. The move, followed a cabinet reshuffle in which two army officers involved in the previous coup lost their jobs. Colonel Goita complained that the ex-president failed to consult him about the composition of a new cabinet.
MILITARY TAKE-OVER IN MALI AND BREAK-DOWN OF MEASURES
It is recalled that on August 18, 2020, some military officers from the Malian Armed Forces, stormed the Sundiata military base in the town of Kati where gun fire was exchanged before weapons were distributed from the armoury and senior officers were arrested. Tanks and armoured vehicles were seen on the town’s streets, as well as military trucks heading for the capital, Bamako. The soldiers detained several government officials including President Ibrahim Boubacar Kaita, who resigned and dissolved the government. This has been the country’s second coup in less than 10 years, following that of 2012. Soon after the take-over, leaders of ECOWAS heads of state, convened an emergency meeting, chaired by the former Nigerian leader, Goodluck Jonathan, and introduced far-reaching measures which brought the situation under control.
There was a breakdown in the interim measures put in place and that necessitated the holding of another emergency extraordinary summit on the situation in Mali on Sunday, May 30, 2021, to find a lasting solution to the problem and to restore peace in that country.
SUSPENSION OF MALI FROM THE ECOWAS AND THE AU
The meeting, under the auspices of President Nana Addo Dankwa Akufo-Addo, President of Ghana and the current ECOWAS Chairman, brought together leaders of the 15-member countries. The leaders agreed that with immediate effect, Mali should be suspended from the regional bloc until the deadline of the end of February 2022, when the country’s interim leaders are supposed to hand over to a democratically elected government. They called for the immediate appointment of a new civilian prime minister and the formation of an all- inclusive government.
It affirmed 27th February, 2022, as the date for the presidential election, but indicated that the Head of the Transition Government, the Vice President, and the Prime Minister, should not under any circumstance, be candidates in the planned presidential election.
The 38-year old Special Forces Commander, Col Assimi Goita, was said to be one of the several colonels who overthrew President Ibrahim Boubacar Keita last year.
Meanwhile, the African Union (AU) has also announced the suspension of Mali from the union.
HANDLING THE MALIAN ISSUE TACTFULLY
The situation in Mali needs to be handled tactfully and with all the seriousness it deserved, in order not to create an unnecessary upheavals and chaos in that country. If care is not taken to resolve this thorny issue fairly, it will escalate and affect other neighbouring countries in West Africa.
The leadership of ECOWAS, must ensure that the new interim administration in that country be well represented by all sections of the society, the military, chiefs, opinion leaders, the clergy among others and to ensure that decisions are taken collectively when it comes to governance.
Already, Mali is faced with a number of emerging difficulties, such as droughts and desertification. These problems have impacted so much on foodsecurity and nutrition, especially among children and the vulnerable groups. Poverty is on the high side. Displaced children don’t have access to healthcare and education. This terrible situation in this landlocked country, needs emergency solutions to put the country back on track. Already, the deadly corona virus pandemic has taken a major toll on the economy and the country is currently counting its losses.
BACKGROUND ABOUT MALI
Mali, which is the eighth largest country in Africa is confronted with violent crimes such as kidnapping and armed robbery. It is among the 10 poorest nations of the world and one of the 37 Heavily Indebted Poor Countries (HIPC). The country is a major recipient of foreign aid from many international sources, including bilateral and multilateral organisations mostly, the World Bank, African Development Bank (ADB) and the Arab Fund. Conflicts in this landlocked country continue as frequent and severe droughts have added to the country’s challenges. The COVID-19 pandemic has put a strain on the nation’s poor healthcare system and worsened economic decline in the country.
Indeed, the prevailing difficult condition in Mali, has necessitated an urgent need for the African Union(AU) and ECOWAS to provide the needed support to that country to overcome the challenges, rather than imposing restrictions on that nation.
AV0IDANCE OF COUPS IN AFRICA
While steps are being taken by ECOWAS to restore peace in Mali and ensure that election is held to select a leader through democratic means, it is important to drum home to fellow African countries that using the military and for that matter the barrel of the gun to overthrow a constitutionally mandated government is criminal and, therefore, not in the best interest of any nation but rather causes misery and worsens the living conditions of the suffering masses. Let us, therefore, avoid these unnecessary coups which are not doing the continent any good but rather creating a lot of harm to African continent.
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“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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