Features
Bawumia and Ghana economy
Before the recent lecture on the economy of Ghana Dr Bawumia delivered, some people, including senior lecturers and professors, had expressed various views (positively and negatively) on the state of country’s economy.
Since the lecture given by the Vice President of the Republic, Dr. Mahamadu Bawumia, various opinions have been expressed on his presentation, some of them praising him for a good work done while others, as usual, saw nothing good about what he said or the issues discussed on that day.
PUBLIC REACTIONS
The reaction of the general public, however, showed that in spite of the difficulties the country faced, the Vice President and Head of Ghana’s economic team did well and dealt with all the relevant issues the country is facing.
He began by stating that he was going to deal with the state of the economy, pointing out that there were problems or difficulties but measures had been put in place to ensure that the economy of Ghana was cushioned soundly from collapse.
In talking about the state of the economy, Dr. Bawumia referred to the economic problems Ghana as a country faced prior to the swearing-in of President Akufo-Addo. He went on to explain that in spite of the difficulties, measures were in place to ensure reduction in inflation, elimination of a number of taxes, developing the economy along internally induced growth, among others.
ECONOMIC PROBLEMS
The economy of Ghana today faces a number of problems including rising prices of goods and services. The rising prices have come about because of the COVID-19 pandemic which has affected every part of the world. Indeed, goods cannot be easily transported from different parts of the world to other places where they are needed thereby bringing about shortages in some cases.
Generally, the supply of goods and services have been in short supply but even in situations where such goods and services are not in short supply, it can be seen that the cost of transportation alone has shot up tremendously.
COST PUSH AND DEMAMD PULL INFLATION
This high cost of transportation accounts for rising prices, that is, cost push inflation. In cost push inflation, rising prices of transportation when added to the prices of goods and services further push up prices.
Similarly, in situations where the supply of goods and services are less than expected or fall below general demand, what happens is that demand exceeds supply and pushes up prices. This comes under what is known as “demand pull inflation.”
Both demand pull and cost push inflation are responsible for the rising prices in the country. From this observation, one can say that the unfavourable economic situation in the country, in the form of rising prices, is not the making of the Akufo-Addo administration. The situation has come about because of factors beyond the reach of all Ghanaians.
All countries in the world are going through difficult economic times so this is the period for all analysts to be objective and fair in their discussion of issues in Ghana today. We should be very grateful that the economic management style of the government has not thrown things overboard but rather made it possible for the people of Ghana to go about their normal duties, even in the midst of some difficulties.
COVID-19 PANDEMIC
Until the world, including Ghana, was hit by the COVID-19 pandemic, things were moving on smoothly in Ghana. Inflation, which was initially at 15.4 per cent or thereabout was reduced to about seven per cent. Similarly, agricultural output also increased tremendously from negative levels to appreciable levels even though there was still room for improvement.
With the arrival of COVID-19,everything was thrown overboard and countries that did not have resilient economies fell onto great trouble and experienced food shortages. Fortunately, due to Ghana’s laudable programmes such as Planting for Food and Jobs (PFJs), the country became self-sufficient and even exported food items to neighbouring countries like Burkina Faso, Togo, Benin and Côte d’ivoire among other countries. Had it not been for this programme, things would’ve been worse than we see today.
We have food stuffs all over the country but there is room for improvement in the sense that we need to construct more roads to link up with communities that are producing food for the country. Without this, not much can be achieved in terms of food production. A network of good roads is, therefore, needed in all parts of the country to enhance agricultural production.
At the same time, we need to regulate the supply and export of our food stuffs to neighbouring countries so that Ghanaians will also not run out of food supplies. Fortunately, the Government of Ghana had realised this and banned the export of maize and soya to neighbouring countries until the situation improves in Ghana. It is equally important to note that the economic problems experienced in the world today have come about because of the conflict between Russia and Ukraine. Many finished products come from that part of the world. The products are fertilisers and other important products needed in the agricultural sector.
ADVERSE CONFLICT
The conflict has, therefore, contributed adversely to other parts of the world including Ghana.
We are happy that the economy of Ghana is able to support itself today and is far from collapse.
With the pandemic moving away, it is strongly believed that all the economic programmes and measures put in place would begin to yield results needed and make the economy a strong one. This means that there will be reduced inflation and more income can be generated from various sectors of the economy to finance its expenditure. Similarly, we can also reduce the rate of exchange with other foreign currencies to make the economy a strong one. Individuals should have confidence in the economy of Ghana and believe in what was presented by Dr. Bawumia
From all indications, the measures taken by Ghana are good and that is why the developed countries of the world have expressed confidence in the economy of Ghana.
DIGITALISATION
Digitalisation is good if for nothing at all, it helps to eradicate corruption and make it easy for goods and services to be accessed without difficulty. For this reason, digitisation coupled with the relevant economic policies will go a long way to enhance rapid growth in all parts of the country so that the ultimate result will be improved upon in the interest of everyone.
Ghana is a great nation so we all need to work hard and support the government to make it possible for economic activities to flourish and improve upon the welfare of everyone in this noble country.
Contact email/whatsApp address of author:
Pradmat2013@gmail.com (0553318911)
By Dr Kofi Amponsah-Bediako
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.
