Features
Danger posed by unreasonable fear of COVID-19
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The recent death of a student at KNUST SHS, Kumasi, has painfully brought home the need to urgently deal with unnecessary fear of COVID-19. The fear of this pandemic, if not properly and immediately addressed, would result in a lot of preventable deaths.
I cannot begin to imagine the pain the parents of this deceased young man are going through. As a parent with two children at the same level, my preoccupation with this story is understandable because it could happen to anybody.
Imagine your child is not sick and you are suddenly informed that he had passed away; if you are not mentally strong, you can go mad or get a heart attack. All because people who should have known better and demonstrated compassion as the ethics of their profession demands, were rather paralysed by fear and to some extent “wicked” indifference, leading to the death of an innocent student.
The relevance of my article published two weeks ago about recruitment is clearly borne out by this sad incident. Until we pay attention to proper recruitment systems so that we recruit the right people into our public and civil service, even in the private sector, these are the horrible things we are likely to experience as a nation.
The life of a young man just cut short simply due to the suspicion that he was suffering from COVID-19 and the fear that if the people around him tried to help him they may contract the disease.
The video that was shown on TV revealing the attitude of some teachers standing nearby as some students tried to assist their friend who was suffering, demonstrates a certain lack of compassion which is very strange in people who are in the teaching profession.
The average teacher would quickly call for an ambulance or a taxi and dispatch the victim to the nearest hospital with speed.
Whether through ignorance or sensationalism, COVID-19 has been made to be viewed as a dangerous disease that can easily kill and, therefore, people are so afraid of it. The little I have read about this disease shows that it is not as dangerous as we perceive it to be and that when one observes the prescribed protocol, he or she would not be infected.
Currently, there is no vaccine but a lot of people who contracted it, have recovered from it. In fact, the health authorities have come out to say that the body’s immune system is able to fight the virus when detected early enough. It, therefore, is not something that is so life threatening that it should scare people beyond measure.
A few weeks ago, tears came into my eyes as I listened to a story on Asempa FM’s Ekosiisen programme about the death of a pregnant woman. The story, according to the husband of the deceased, the pregnant woman went into labour and was taken by her sister to a hospital at Nsawam since their town was along the Amasaman-Nsawam road, and I guess it was closer to Nsawam.
According to the husband, when his wife and her sister got to the hospital, she was coughing and a nurse on duty at the hospital asked that the pregnant woman be taken to a different hospital.
The explanation was that since she was coughing, the nurse suspected that she was suffering from COVID-19 and was not prepared to risk her life in attending to her. Try as she did, the sister could not persuade the nurse to attend to her pregnant sister, and even though the pregnant woman was in pain, this nurse could not be bothered.
The pregnant woman was then taken to another place after wasting about two hours at the hospital. The husband was then informed to come over, due to the situation to help transfer the wife to another hospital.
The long and short of it was that the lady lost her life in the long run together with her baby. I do not need to be a health specialist to conclude that this nurse in question has no passion for saving human life, and most likely is in the profession for economic reasons, not as a calling.
If care is not taken, there would be a lot more of such avoidable deaths before a vaccine is found and this disease is finally brought under control.
At the beginning of the institution of quarantine of suspected cases, there were rumours making the rounds of a case at the Korle-Bu Teaching Hospital in which a Chinese who was suspected to be a COVID-19 positive, caused a pandemonium because no one was attending to him for fear of contracting the disease.
Apparently, after a while he was hungry and was not going to allow hunger to kill him, so he decided to go find something to eat and everybody was running away from him including security men.
I shudder to think of what would happen when people are confronted with an accident scene in this COVID-19 era and what their response would be. Already, fear of contracting HIV through assisting accident victims is an issue and now the invasion by COVID-19 has compounded the situation.
There are going to be a lot of situations like the ones already discussed, where lives are going to be lost due to fear of contracting the virus unless urgent steps are taken.
Education about the disease must be intensified so that people understand the nature of the virus, mode of transmission and the protective protocols that can be implemented to escape infection.
This would also enable potential helpers to become less afraid of the disease and be able to offer assistance to people who find themselves in emergency situations that are not related to the disease.
If the ordinary folks do not appreciate the general symptoms, anything can be considered to be a manifestation of COVID-19, and would be reluctant to offer help to victims of emergencies.
One of the important tools that can be used in demystifying the COVID-19 pandemic and the resultant fear and stigmatisation, is the use of volunteers who come out publicly to declare their COVID-free status after being cured of the disease.
Just as the volunteers who were used to fight stigmatisation in the HIV-AIDS disease, a similar method can be used to fight stigmatisation of the COVID-19 in Ghana.
It is only when people see COVID-19 as just another unfortunate disease that has afflicted mankind and it is not the fault of anybody who contracts it, that people’s attitude towards infected persons would change from scorn to sympathy and empathy.
The President, Nana Addo Dankwa Akufo-Addo, must be commended in this regard as he first announced that his Minister of Health had been infected with the virus, thereby demonstrating leadership at the highest level.
One man who cannot escape mention is one Dzrah, who volunteered way back to become an anti-stigmatisation ambassador and the mental torture he went through with his family.
Recently, other people have openly come to declare their status as COVID victims and have shared with us their health status after their healing.
This has started removing doubts from the minds of COVID-skeptic people and has also assured people that the virus can be dealt with if identified in time and treated.This would help shape mindsets and help in the fight against unnecessary fear of COVID-19 to avoid avoidable deaths.
The Average Citizen
“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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