Features
Dealing with suicidal tendencies
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There have been a few suicide cases that have caused a lot of concern due to the ages of the persons involved. I recall the jumping to death of a female student of the University of Ghana, Legon.
Another case was the death of the daughter of a Member of Parliament of the current ruling New Patriotic Party. These are but a few of the suicide cases that have happened in our country and it is definitely a cause for concern.
This month, we will be celebrating the International Suicide Day which provides opportunity for government to highlight the issue of suicide and focus the attention of society on it.
Life is a much cherished thing and the survival instinct is very great and, therefore, for someone to deliberately decide to end his or her life is quite bizarre. It strongly suggests a certain degree of mental confusion which borders on insanity.
Someone said that “there is a certain degree of madness in every individual and the fact that a person goes and comes on a daily basis without any display of mental instability, does not mean that you are of a sound mind”.
It only needs something small to trigger the mental instability and the demonstration of the mental problem would start manifestation.
Causes of suicide vary from person to person. It is generally caused by stress that can be due to loss of say a loved one, rejection by family, lover etc. In the case of the young lady at KNUST who committed suicide, it was attributed to her being jilted by her lover and led to her decision to take her own life.
The lady who jumped to her death at Legon, it was also reported that she hinted that she sometimes felt like jumping from the top floor. All these point to the need for a psychiatric or counselling support centre that is easily accessible to students and society in general, so people who feel stressed can easily walk in to seek help.
There is also the need for an intensive educational effort by the Ministry of Health aimed at sensitising the populace about alertness towards potential suicidal people. In the case of the lady who committed suicide at Legon, may be a bit of awareness towards signs of suicidal tendencies by her colleagues might have saved her life.
People around us are those who can easily detect any changes in our normal behaviour and be the best people to detect if there is anything wrong with us.
However, if they are not trained to detect signs of danger in terms of mental disorders, they cannot help raise the alarm and before it is realised that something is amiss, it might be too late to save the situation.
COVID-19 has brought in its wake a lot of stress upon individuals both young and old and immediate steps must be taken by government to increase awareness of the potential for suicidal thoughts.
A couple of days ago, there was a reportage of a young boy in the Cape Coast Municipality who jumped to his death. The report had it that, the boy who was living with his father and step mother, had been receiving beatings on a frequent basis according to neighbours.
According to neighbours, on several occasions they had heard the boy crying at dawn due to beatings he had been subjected to by his father.
On the fateful day that he jumped to his death, he was apparently trying to escape from a similar beating from his father who had earlier gone to bring him to their room from outside and beaten him.
The neighbours claimed that it was after his father had left him briefly that he tried to escape by jumping from the storey building, resulting in his untimely death. If the neighbours had been a bit more proactive, they might have reported to the police about the abusive situation the child was going through and might have saved his life.
There is this social value that is gradually eroding but must be brought back. Those days that a neighbour would not hesitate to discipline you when you went wrong without waiting for your parents to return before informing them, is something worth considering.
The idea of being each other’s keeper seems to have vanished due to so-called human rights, modernisation and what have you. We are in an era where parents are bold enough to go to schools to attack teachers for caning their children and somehow get away with it. The times where people made it a point to interact cheerfully with their neighbours and were able to notice the changes in their mood, are long gone.
It has become an each one for himself situation and so there have been occasions where people have died and it has gone unnoticed till after a few days have gone by. That aspect of our social lives that served as a huge source of stress reliever, is gone and so a lot of people, especially women are stressed up.
The Ministry of Education has already initiated a programme of counselling for tertiary institutions but they must make it more proactive. The counsellors must interact with the students such that it would be easy for students to contact them and be ready to open up to them.
This is the only way that issues that are troubling these young adults, can be handled to relieve them of the pressures or stresses that push them into contemplating suicidal actions. The other group that has to be taken care of is the young people who are outside the educational system.
Special attention must be given them and government must develop a means for addressing their needs and also make “where to go for help” easily accessible.
The internet has also become an avenue for children to be abused and parents must pay attention to what their children do on the internet. Government must assist parents in this direction by making access to a hotline for parents available, so they can seek guidance should they find out that their children are being abused on the internet.
Again, should they want to block their children from certain sites, they must be given the assistance to do so. We are in a very complex and very challenging world and young people especially, are under a lot of pressure and everything possible must be done to protect them.
Parents now have a responsibility to pay more attention to their children and the government must do more to provide them with the necessary tools such as TV programmes that would educate them on how to detect signs of stress in their wards.
Civil society and the religious organisations must also be involved in this crusade to assist the parents so they in turn can assist the efforts by government, so that collectively, the protection of the youth from suicidal tendencies, would be achieved.
Laud Kissi-Mensah
“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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