Features
Eating ourselves to the grave
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We eat to live, right? A good, balanced and healthy diet, we are told, keeps the doctor away. Food is the only natural and most effective medicine known to Man. The only adverse medical conditions that I know could cause death are bulimia and anorexia. I cook; and I love cooking. Being a vegetarian even makes it more imperative for me to be mindful of what I eat. As a result I frequent the market for my groceries.
What I see in the market these days gives me the creeps. I have taken my time to figure out how some of the foodstuffs we buy are treated, and my findings reveal an astonishing array of ignorance and downright evil intent from some of the traders in our markets.
Let me deal with the easy consumables. In order to maximise profits some traders resort to mixing groundnut paste with cassava powder, locally called kokonte. This gives a bigger volume to the paste and the customer is none the wiser. Assuming you were a diabetic who must avoid starch at all costs, what do you think this will do to your health? Avocado seed is chopped into little bits, dried, ground and mixed with powdered pepper. I am told avocado seed contains medicinal properties, but that cannot be the reason traders do this.
Palm oil is mixed with a toxic red dye to give it a more attractive red colour. Paradoxically, palm oil is one of the healthiest consumable vegetable oils in our parts. The others are groundnut oil, coconut oil, palm kernel oil and Shea butter oil. Similar colouring is done to salted lamb chunks (popularly called tolo-bifi) by the market women for whatever reasons known only to them. That I am a vegetarian does not mean I should not be concerned with what others consume. When my daughters were in the University, and because I had no right to impose my diet on them, I would go to the market to get condiments to prepare soups and stews for them.
Why do these traders do this? Is it because they are ignorant of the consequences of their actions or it is just a diabolic, evil intent to harm their clients/consumers? I once asked a woman who sold salted mutton chunks at the Kaneshie market in Accra if she ate the dyed meat at home. Her response was that because she sold it, it was like she had seen too much of it so it ceased to be a part of her diet.
I bought veal, mutton, crabs, salmon, tuna, tilapia and other smoked fish to cook for my children. Having been brought up near the coast, I knew good fish when I saw one. The only thing I excluded from the meals to my children was cow-hide (wele) because it has no nutritional value whatsoever. It was a delicacy for them though.
Let me take on the cooked food sellers briefly: Personally, I hardly eat from outside my home. However, occasionally I go for sinkafa-da-waakye (cooked rice and beans), but to save firewood, the women add too much of saltpeter (they call it kanwe) to soften the beans fast. Now, kenkey, another staple has joined the fray for saltpeter application, to the extent that kenkey has become so soft you can hardly leave it without refrigeration for a day without it going bad. Just a decade and a half ago I could leave kenkey on my dining table for a week,then heat it up for consumption. Kenkey cannot stay in the fridge for a week nowadays. It turns mouldy rather quickly.
Then is all manner of poisonous seasoning all over the place in the guise of spices. Potassium glutamate readily comes to mind. Some of these things add a false appetising aroma to the cooked food just to entice the consumer. Some of these come in the form of cubes, the favourite of lazy housewives. What has happened to the natural spices of garlic, onion/shallot, kpakposhitor, ginger, nutmeg and cloves blended together?
A health consultant tells me that excessive saltpeter consumption corrodes the mucus that lines the intestinal walls, thus slowing down movement of what we ingest down the digestive track. This, according to her, causes pain as the food rubs against the exposed walls of the intestine. Sadly, our health authorities are more interested in checking the health status of the food vendors not the quality of the food they sell to the public.
Do we blame the poor food vendor? Less than two decades ago Ghana flared Liquefied Petroleum Gas (LPG) into the atmosphere. Then some smart alec decided we could encourage our countrymen to stop cutting down trees for firewood so they could use the LPG for domestic use instead. The reason was to prevent deforestation. Ghanaians bought into the idea and started patronising the LPG, realising it was cheaper than firewood. As I write, LPG is beyond the reach of the ordinary Ghanaian. Petroleum products have become the cash-cow for tax revenue.
Now, back to the traders. In fact, they can be forgiven for some of the stuff they sell. A few years ago I used to buy tomatoes in bulk, spread them out on newsprint on the floor and use them as and when I needed them. Right now, ripe tomatoes cannot last three days in the fridge. Same goes for many vegetables. You cannot keep okra for more than a day; it will develop dark blotches on the skin. Same goes with green pepper, cauliflower and many of the green leafy vegetables.
We used to keep yams for weeks, but if you take a tuber of yam now you have to ensure you cook the whole tuber else it gets rotten the very next day. Even if the rest is refrigerated it must be cooked within 48 hours. Our agriculture scientists are not telling us what is going on. Is anything wrong with the soil? Does this phenomenon have to do with the agro-chemicals used by the farmers? Why is no one telling us anything?
I saw a video clip of lettuce being washed with detergent. I watched another where what looked like spinach is soaked in some chemical solution so it would look fresh to the consumer. Mango, avocado, orange and papaya are doused with chemicals to speed up their ripening.
I hear there is an Authority on food and drugs. Can someone please tell me what they do? I ask because methinks we are eating ourselves to the grave and no one seems to care about us. Let me also ask if we have standards for the food we eat or the stuff we purchase? Do we have those? We are constantly admonished to eat healthy, yet the things we buy to put together as a meal give us cause for worry. Is it any wonder cases of diabetes are on the rise? Liver and kidney ailments are on the increase. What do the people we put in charge of our very existence do with statistics from our health facilities? Until they wake up to the reality and save us, shall we continue to eat ourselves to the grave?
By Dr. Akofa K. Segbefia
akofa45@yahoo.com
“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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