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Childhood vaccine shortage: A justification for Public Health Emergency Fund
• Availability of childhood vaccines would require more reliable source of funding
In February this year, there was uneasy calm among health workers and parents following reports of a widespread shortage of vaccines used for the routine immunisation of babies from birth to 18 months.
Vaccines said to be unavailable nationwide included Bacille Calmette-Guerin (BCG), which primarily prevents the occurrence of tuberculosis in babies, and OPV, which prevents polio infections. Others that prevent diseases such as whooping cough and measles were also in short supply.
Health workers said although there had been shortages in the past, it was not as pervasive as the scarcity recorded in 10 of 16 administrative regions of the country.
The President of the Paediatrics Society of Ghana, Dr. Hilda Mantebea Boye, had stated that the delay in the supply of the vaccine could lead to an outbreak of childhood diseases, including measles. And true to her words and other concerns expressed by many interest groups, about 100 cases of measles were detected in Northern Ghana by the time the first batch of vaccines had arrived.
Delay in the supply of vaccines was partly attributed to the depreciating Cedi but the Minister of Health Kwaku Agyeman Manu, at a press conference in Accra, explained that the situation was rather a “global challenge.” According to him, the shortage had nothing to do with the government owing suppliers but he gave the assurance that the situation would be resolved in due time.
To ease tension, the Health Minister indicated that no death was recorded as a result of the vaccine shortage.
Vaccination
Be that as it may, health experts say gaps in vaccination could “reduce immunity and require children to start the series all over again” hence the need to comply with recommended vaccine schedules. This, perhaps, explains the anxiety expressed by parents and health practitioners when the vaccines were taking too long to arrive.
Children are exposed to thousands of germs every day due to the food they eat, the air they breathe, and the things they put in their mouths. Because their immune system is not fully developed at birth, they are susceptible to infections and serious illnesses. Vaccines, therefore, help build their natural defenses and reduce the risk of contracting diseases.
It was, therefore, refreshing that good consignments were procured pending the delivery of additional supplies, as indicated by the government. Considering that it was the first time such a massive shortage was recorded, Dr. Kwaku Agyeman speaking on the floor of Parliament assured that the phenomenon would not occur again.
Shortage
During the period of the shortage, Private Health Practitioner, Dr. Amanda Nhyirah Biyeh, explained that facilities that did not have the vaccines relied on vitamins to “help sustain the children for some time.”
“Thirty percent of patients that come to our facility are pregnant women and children who come for vaccination. Sometimes there is an argument between nurses, doctors, and parents when we tell them there are no vaccines.”
“What we do is to give them vitamin B12, folic acid, and omega 3 fatty acids. These are the ones that help boost the immune system and help prevent some sickness until the children can go back and start their vaccination schedules again,” she noted.
Following the delivery of the first batch of vaccines on March 11, 2023, health workers are ensuring that parents who missed out on the routine vaccination would do the necessary “catch up”.
Donors
According to the Health Ministry, about $6.4 million had been paid to the United Nations Children’s Fund (UNICEF) which supplies the vaccines. Mr Agyeman, speaking on the floor of Parliament, did not indicate when the payments were made and what might have caused the delay.
As we await the delivery of the second batch of vaccines, the assurances and explanations given by the Health Ministry is an indication of the financial hurdle the country had to overcome to procure the vaccines.
To this extent, the government and health authorities cannot gloss over the fact that the availability of childhood vaccines in the future would require a more reliable source of funding.
Analysis presented by the Kaiser Family Foundation (KFF), a non profit organisation focusing on national health issues indicated that the Global Alliance for Vaccines and Immunization (GAVI), since its launch in 2000, had disbursed over $18 billion to support immunization efforts in low and middle-income countries, including Ghana.
GAVI is an independent public-private partnership and multilateral funding mechanism that aims at expanding global access to and use of vaccines, particularly among vulnerable children.
In 2017, development partners funded at least 19% of the country’s health expenditure but stakeholders say Ghana’s shift from low-income to middle-income status implies that the country would be “ineligible to receive concessional aid in the future.”
Civil Society Organisations and other health agencies agree that the loss of support from donor agencies could negatively impact the health system, such as procurement of medical products, availability of human resources, and lack of technical capacity to continue activities formally led by donors.
This and many factors give credence to why the country must stop paying lip service to the establishment of a Public Health Emergency Fund (PHEF) as captured in Ghana’s (2022- 2025) Medium Term Development Framework.
PHEF
The establishment of the fund would, undoubtedly, go a long way to help mobilise and disburse resources to respond effectively to potential health and humanitarian crisis in the future.
Although no casualty was recorded during the period of the shortage, one cannot imagine a future situation where children would not receive their recommended vaccines because there are no funds to procure same.
Again, a standby fund for health emergencies would have mitigated the recent inconveniences caused by the shortage of childhood vaccines. In the words of Dr. Biyeh, “we do not have to run out of vaccines.” According to her, the availability of funds would help in the procurement of enough cold chain facilities to store the vaccines.
“If the fund is established it would help the health centres a lot. The funds would ensure that we do not have to wait for a long time to raise funds or receive vaccines from elsewhere,” she said.
The government continues to play its part by raising domestic revenue to support the health budget. But to build a more resilient and responsive health system, we would have to look beyond external partners and fast-track the establishment of a Public Health Emergency Fund.
It would not only help us respond quickly to avoidable situations, such as the shortage of vaccines for childhood immunisation but would help provide adequate and sustained funding or backing for the country’s fragile public health system.
Availability of childhood vaccines would require more reliable source of funding
By Ernest Nutsugah
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.
