Features
COVID-19: My layman’s take
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I am not a scientist. Indeed, many things in science make little sense to me but once I trust Research Scientists to be doing the right things for humanity, I am minded to accept their findings and live by their recommendations. I remember one advert on television in London in late 1975 which said, “An egg a day keeps the doctor away.” Now, years later, we are told eggs contain such cholesterol levels that they must be taken in moderation.
What might have happened to those who took an egg a day for many years? Were the doctors kept away all those years? It looks like our scientists cannot easily make up their minds. Then comes the dreaded COVID-19. Again, our scientists are struggling to make up their minds on what this pandemic presents. They cannot agree on the distance between people so as not to get infected or infect. Some even say one does not need to get close to another to get infected and that the virus is in the air.
Sadly, the virus does not come like ‘kakai’ where one could parry it away. However, the conspiracy theories seem to gather more currency than the scientific ones. No sooner had the virus broken than we were told some 5G masts were said to be responsible. Another had it that some devilish individuals want to control the minds of all humanity and put us under their spell. Yet some say Bill Gates and his wife, Melinda, want to use the virus as a ruse to get blacks vaccinated so they cannot have babies to populate the world anylonger. They say there is no truth in this COVID thing at all.
I am made to understand that the corona virus is not a living organism and so can only linger on certain surfaces for a certain number of days or hours and die. Only on copper surface can the virus die instantly. Granted that this is true, we are not told how long it will linger in the system of a person who dies of the virus. I state this because bodies of those who die of the virus are not released to their families for fear of infection. My layman’s question is: if I am dead and cannot breathe, cough or sneeze, how do I get my handlers infected? Or does this virus stay in the corpse till it decays?
I hope my dear readers are not getting more confused than me. Granted that all the conspiracy theorists are up to some mischief, there is one fact that I know; and that is Nature does not forgive. I will explain this shortly.
I had gone shopping at a supermarket in the Bronx area of New York City in July of 2012, and at the vegetables section I saw the labels stating which were organic and which were genetically modified. The labelling was to allow the customer a choice. In fact, the GM ones looked more lush and appealing than the organic ones which, to all intents and purposes, were more expensive. By reflex, I muttered under my breath, “Are we safe?” A baritone voice responded behind me, “We aren’t safe, brother.”
I turned to face a hulk of a bearded giant staring down into my face. With a hand like the paw of a bear, he took mine and introduced himself as a Professor of Biochemistry in one university and had been researching into certain organisms I cannot readily recollect now. He stated that genetically modified (GM) foods are so pure that the natural antibodies that help to boost our immune system to fight ailments are eliminated. The effect, therefore, is that absolute dependence on GM foods exposes us to infections unless immune boosters are produced for regular consumption. This information, to me, was as frightening as it was revealing.
I told my Professor friend that I was a trainer of Journalists in a university in Ghana and promised to spread his word. He was grateful as I was as we parted company and I picked my organic foods and went my way.
It was clear to me from then on that because of profit and the desire to rake in megabucks, people set out to use technology to create ‘problems’ for humanity. These GM organisms do not have the natural seeds to grow, so the farmer is compelled to buy the seed from these biotech firms for planting all the time. This is a total dependency syndrome.
Now, back to COVID-19 and Nature’s Law: Have we noticed that there are more reported cases of the virus and deaths in the advanced societies? Their scientists cannot understand why Africa has rather low case levels and deaths. We are made to understand that this virus attacks the immune system, not so? So, here comes my “Layman’s Take.” Because majority of those out there live on GM foods, their immune system is compromised and cannot combat the effects of the virus; death is inevitable.
However, here in our parts we cannot afford to even buy the GM seeds so we depend on the organic farming methods to feed our population, thus building the antibodies to fight the virus. Therefore, it is highly likely that more people in Africa have had the virus than anywhere in the world but are not showing symptoms at all, which makes it probable that I might have contracted this deadly virus many times over and recovered without even knowing that I contracted it in the first place. This may be because we do not as yet have the capacity to mass-test our populations. This is possible, isn’t it?
I am of the conviction that nature is only exacting its ‘punishment’ on mankind for using technology to violate its laws. Of course, the question will arise as to how come Africa has recorded deaths from COVID-19. Could the answer simply be that those are people with underlying conditions? As I stated earlier, I am no scientist and cannot propound scientific theories to support my thinking, but if I have by this article touched on why Africans are not dying in the streets as predicted by Melinda gates, I guess scientists and their technology partners are hereby challenged to look at our food and food sources the world over.
Only recently, about a dozen players and officials of Kumasi Asante Kotoko Football Club were said to have tested positive for the virus in Sudan. They looked healthy while training with no symptoms. Even after the positive tests, none has shown signs of illness. They are back home doing as well as they left. That’s the point I seek to make.
Is Africa doing something right?
However, Ghanaians seem to take the risk lightly and are going about their duties as if nothing ever happened. The country might face another lockdown if stringent measures are not taken to enforce safety protocols.
PS: I wish it is just a plain rumour that testers are charging GH¢500.00 to declare otherwise infected people negative. Else I will appeal to National Security to conduct an investigation into the claim making the rounds.
By Dr. Akofa K. Segbefia
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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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