Features
Confusion in Tema
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TEMA is a city of mysteries. When someone dies, chances are that the person will resurrect and shame the devil. Come to the harbour city and you’d meet a few Jesuses of Nazareth and of course Kwame Korkorti.
Because people in Tema are used to dying and resurrecting after three days, when someone dies, it is important that the person himself go round town to announce his obituary before people can believe he is really dead and wouldn’t wake up and cause commotion.
When the infamous, spine-chilling Madam High Heels died in Tema a few years back, she announced her death in a rather grand style. She toured all primary schools in Tema, wearing a white dress and high-heeled pair of footwear. For more than eight weeks she terrorised school children. “I saw her with my own eyes,” one kid swore. “She wore high-heel shoes and her walkings was very stylish.”
“She entered into our classroom and then vanished when we screamed,” another recounted.
It was rumoured that only children could see the ‘ghost on strike’ because they are ‘holy.’ So they could see the celebrated ghost which was on tour allegedly searching for its lost daughter among school children.
In one of the schools, one male teacher nearly defecated when his class children began screaming in terror. A stampede was in progress and the terrified teacher who did not see the ghost apparently because he wasn’t holy, did not know which direction to flee. And if he had the misfortune of meeting the Madam right in his way, it could be disastrous for his health and future.
“Where is it?” he cried out to the kids. “It is near you!” they shouted back. That was enough to loosen his bowels.
The next stop was Teshie where the Madam visited. It was a real challenge to both staff and pupils. It was a real race as both teachers and kids defied all odds and took off in different directions. But it was the head teacher who impressed everybody. No one gave him a dog’s chance but he outran both his contemporaries and the younger generation.
Actually, he proved to all that he was not headmaster for nothing. He also proved that under certain circumstances you have to abandon the school children and seek your own salvation. Each for himself. Man no fool!
Apparently one kid had heard something like someone walking with high-heeled shoes and raised the alarm. That was enough for the speed.
Soon after the Madam rounded-off her tour came the era of the Black Cat. Don’t get scared, Black Cat isn’t really a cat and does not intend to be. The Cat is in fact a human being. He was commissioned by the Tema Metropolitan Assembly (TMA) to arrest floating drivers.
The emergence of floating drivers became a phenomenon when the lorry station which was first located near the Community One market was relocated remotely beyond the Mankoadze roundabout.
It caused great inconvenience to travelers because getting to the new station demanded some miles of walking in some cases. It turned out that some LT and mini-bus drivers took advantage of the situation, turned coat and began floating like butterflies picking passengers by the roadsides.
The GPRTU executive lamented the new development. The floaters were getting all the jobs and weren’t paying station fees. They were also allegedly dodging tax because they had turned renegade and were under nobody’s control. They complained to TMA and the Black Cat was hired to solve the problem using strong-arm and red-eye.
Black Cat is a strong, burly, barrel-chested fellow who has quite a reputation in the city. He seemed just right for the job. He headed a task force that moved silently around Community One in a taxi or a minibus targeting floating drivers and catching them for disciplinary action.
Sometimes, it resulted in a real chase when the recalcitrant drivers took off in escape. It was always a spectacle; dangerous sensation of screeching, weaving, dodging and aponkye braking as they raced, one escaping, the other furiously pursuing.
It was just miraculous that accidents did not occur in the misadventures. Sidewalks were trespassed by the offending drivers who either swung precariously to the left or to the right to avoid the Cat, with pedestrians screaming in terror and taking cover.
Residents of Tema became concerned about the dangerous pursuits and complained. Nobody minded them. Then one day Black Cat caught one driver but the man decided to resist arrest. Apparently he was too “tough copper” and decided to defy the might of the human cat.
A fight ensued and soon a capacity crowd gathered to witness it. In the course of it, it became clear that the driver was a poor match for Black Cat, and sooner or later the Cat’s back would touch the ground in defeat.
Sensing danger, it was alleged that Black Cat drew a knife and whum! whum! whum! Adzeiii-i-I!
News of the death of the driver reverberated the length and breadth of the harbour city. The rumour came in different versions. “Black Cat stabbed the man twice in the neck, twice in the stomach and once in the nose,” someone told me that day. Others said different things about the incident. What was, however, certain was that the driver had died.
The news incensed fellow drivers who stormed the offices of the TMA and ravaged it, burning a bus (allegedly belonging to Black Cat), smashing windscreens and causing pandemonium and destruction. The quiet made residents from all the communities converge on Community One to see what the hell was going on.
The death of the driver had precipitated a disturbance and the security agents had a tough time calming frayed nerves. Then something happened. The dead man was seen roaming in town and feeling good himself. He had resurrected.
What! Tema really is a mystery city.
This article was first published on Saturday May11, 1996
“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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