Features
ECG, GWCL et al…
Mr Clifford-Braimah GWCL boss
I am uncomfortable writing about utilities in our country, not because they perform above average, but because no one listens when Ghanaian consumers complain. My understanding is that wherever there is a monopoly, consumer’s voices do not resonate.
One beautiful Saturday morning two and a half months ago about half a dozen young men came to my residence with meters, cables and tools claiming they were contracted by our almighty ECG to change my meter and that of my Landlord’s.
Of course, they were in ECG identifiable apparel, but I asked them why they would replace a perfectly working meter. They said they were acting on orders. I realized they were small fishes in the scheme of things, but I still had a few questions for them. I had over 350 cedis worth of credit on my meter; their response was that it would be credited on to the new meter.
We were to go to the ECG office the very next Monday to have our new status regularised and that they had a token credit of 30 cedis on the new meter. Fifty cedis should be paid on the Monday and the token 30 cedis would be deducted leaving a credit balance of 20 cedis.
On Monday I sent an emissary to the ECG offices at Dansoman with the fifty cedis. He returned with no receipt but with a message that I would receive a call after the regularization was completed. Two and a half months down the line I have not been called and my credit of over 350 cedis has not been restored.
Dear reader, please note that I am not alone in this dilemma. Almost all customers in my general area have a similar tale to narrate. I spoke to one official at Dansoman ECG who was quite concerned and tried to help but later reported a sluggish system. Up till today, the ECG has done nothing to fix this problem. Honestly, I feel deceived and robbed as do the other customers.
But for the benevolence of a press next door whose standby generator gives me power, I would have been in total darkness. Why a utility provider as ECG would treat its customers with such contempt beats my mind.
I watched a news item two week ago where officials of ECG were on a crusade dubbed, “Fix the bill, pay the bill” targeted at postpaid clients and all I did was laugh my head off. I can bet my bottom pesewa that this will amount to nothing.
An ECG that cannot fix issues with prepaid meters trying to fix postpaid ones? The ECG should cut through the chase.
Now, I was told to contact a vendor to purchase power without any assurance that I would get my ‘stolen’ credit back. I duly contacted the vendor who told me to send her my new meter’s details, which I did. After that she sent me a Momo number to make payment to. I paid up and got a printed receipt, but it took the whole day before the mechanism of this new purchase was explained to me.
How do I and other clients get our credits back? Mr. Boateng and his Public Relations Directorate have a duty to tell me and other customers what is going on. We need answers.
GWCL
Water, we are told is life. True as this saying is, water can also be the end of life, a lack of it, that is. I would not want to be in the shoes of those managing the Ghana Water Company Limited. Theirs is an arduous task, especially at a time that rains have come in torrents and breaching storage limits.
I wonder how the GWCL is able to turn the cyanide poisoned and Galamsey induced carnage of some water bodies into drinkable water. But these attacks on our water bodies is no excuse for the day-to-day erratic water supply to certain communities on a regular basis.
At times announcements are made after the taps have stopped flowing. When these technical issues arise, would it not be prudent to contract water tankers to the affected communities to sell water to the people? I think every utility provider should make provisions for situations likely to cause discomfort to their customers.
The days where state institutions pander to the whims and caprices of the political class must be put in the dustbin of history if this country is to move forward. Successive governments have only paid lip-service to the destructive activities of Galamsey and its operators.
The discourse on Galamsey is as murky as the colour of the rivers under siege. Our politicians are busy arguing about who had or has a better fight against the menace while farmlands get degraded, forest covers destroyed and people’s concern is how to make money.
The management of GWCL must be courageous to tell the powers that be in the face of how much destruction the nation’s water resources have been subjected to if they have not done so already. Those running our affairs must know the buck stops at their table and the responsibility is theirs to save us, else they have failed in their duty to the country.
NCA
As a journalist I have interest in how the media space performs. I read newspapers, I listen to radio and watch television on a daily basis. Personally, I rate social media as a junkyard where one has to be careful in navigating. Mind you, not everything you find on a refuse dump is trash.
I am told that it is the National Communication Authority (NCA) that has the power to grant licences for the operation of radio and television in Ghana. What I am not too sure of is whether, as done by our Electoral Commission that creates constituencies by population density, the NCA gives licences based on the same principle.
I have this concern because the NCA seems to give out licenses like confetti. Take the Greater Accra Region, for example: a Region that is only 3,245 square kilometers in total land space, there are over sixty frequency modulated (FM) radio stations. Can the NCA tell me what accounts for this? Not only that, some of the frequencies are so close that one can feel intrusion into some of the channels by others.
Does the NCA only consider what the prospective entrepreneur has to pay to them as application fee or these licenses are given on political patronage. Media organizations, not state-owned, subsist on advertising revenue. This also is predicated on the buoyancy of the economy. Does the NCA factor these in their decisions?
Does the NCA bother whether or not some of these media houses are struggling to remain afloat in the very tight advertising space, or once they give out the licenses, these stations are on their own? Let us not forget about television stations almost equal in number.
Whatever good intentions inform this mass pluralisation of radio and television, the numbers are staggering and have the potential to collapse the industry in the long run since other applications for license are in the queue.
We recall that Ghanaians have a sickening penchant for towing the line of doing what one person has done en masse. Remember the days of Soace-to-Space when everyone got a garden umbrella and a cellphone and was in business. This was after the phenomenon of Communication Centers. This is history now.
Where do we go from when media organisations begin to fold up? Meanwhile, our Ministry of Communication has introduced policies that stifle the growth of the operators, especially in the television subsector. In my estimation, proprietors of media houses have a bleak number of days going forward.
I will get to content and professionalism in a later episode.
Post Script: This column takes a very short break.
By Dr. Akofa K. Segbefia
Three days into her work with us, Kwakyewaa became an indispensable member of our team, and our contractors were very pleased with her. She gave them advice on the placement of electrical fittings.
She also contacted a couple of paint specialists and, after joining them to test their quality, we chose their products, which saved me a very substantial amount. On the evening of the third day I drove her home’.
‘Kwakyewaa, we have been so busy we haven’t had the chance to chat’.
‘Yes indeed. I have been hoping we could talk. But why don’t you have your say first’.
‘Okay. The first thing I would like to say is actually a question, and I hope you don’t mind my asking’.
‘Certainly not. Please go ahead’.
‘Well, I, I am really enjoying working with you. You have done quite a lot for us, and I really appreciate that. But I mean that on the personal level, I like being with you, and I wish, er ………….’
‘I like being with you too, apart from the fact that I respect what you are doing, and I wish I could do this on a regular basis. But what about the fact of your relationship with Abena? Even though your relationship is practically over, would it not look funny that within a short time of ending the relationship you quickly grab her cousin?’
‘She’s your cousin, not your sister. And she’s already started a new relationship. Moreover, she doesn’t have any respect for me. You’ve heard the disparaging things she’s being saying about me’.
‘She’s obviously being influenced by Jennifer, but I would have thought that she would at least reflect a little before believing them’.
‘You went to Tech, so you know that this type of thing is common, even though it’s boys who indulge in it. It’s called ‘Takashi’. If you want a girl and you are not confident of winning her normally, you tell her false stories about the guy she’s going out with. Most of the time it doesn’t work, but in this case it has worked. It’s almost funny’. I stopped in front of her home, and just as I was driving off Esaaba called me.
‘David, Mom would like a word with you’. So I locked the car and went in with them.
‘My son David. I learned yesterday that you and Abena have ended your relationship. I wasn’t pleased to hear it, because you know that I have come to regard you as my son. I heard Esaaba and Abena arguing, and when I asked them they said it was due to her decision to stop seeing you. Abena is adamant that she will not change her decision, and in fact she has started going out with another person. So what can I say? I’m glad that you have not stopped coming here, because I want to see you here regularly’.
‘Don’t worry at all Mom. I will be very regular here, and you can always call me whenever you need me’. ‘Thank you, my son. Now, the second thing. I hear Kwakyewaa has started helping you at your office. I also hear that in addition to your job with the EU, you have a big company. I really admire you. You are so humble and hardworking’. ‘Mom, let me tell you this. Kwakyewaa has been extremely helpful to us. She has already made a lot of difference in our work. I am really sorry that she will have to return to France in ten days’ time’. ‘
Ah, but I thought you said you will not allow me to go back. Have you changed your mind? I am thinking of staying for a while’,
‘Ei, Kwakyewaa!’ Esaaba said. ‘What will your parents say? You want to stay for how long?’
‘Mom’, my parents are in London, and I have been in France on my own for two years. I believe that what I’m doing with Bernard is really useful. I’m not even thinking about money. I will stay for a month or two, maybe even three’.
‘Let me correct you there. You will not work for us for one day without being paid. Now, tomorrow, I will take you to my other site, and show you what we are doing there. Then you can take a good decision. For now, Mom, we have something to discuss. Goodnight’.
‘Okay madam Kwakyewaa’, I said as we walked to my car, ‘will you give me a chance? I have really developed feelings for you, and I believe we can get along together. I can assure you that I have nothing to hide, and ……………’
‘You don’t need to talk much. I accept. Unconditionally. Let’s go and take a look at the site tomorrow’.
She called me fifteen minutes after I left their house.
‘David, I’ve told Esaaba. She’s very surprised, and very excited. So it’s official now. She wants to talk with you.
‘Bernard, do you know how I will call what you’ve just done? It’s a smooth transfer, within the same family. Congrats, I’m happy for you’.
These legal provisions strongly resonate with Islamic teachings on the protection of the vulnerable, particularly children and victims of abuse.
The Prophet Muhammad (pbuh) emphatically condemned all forms of exploitation and injustice. He said: “Allah will be against three persons on the Day of Resurrection… one who sells a free person and consumes his price” (Ṣaḥīḥ al-Bukhārī). This Hadith directly condemns practices akin to human trafficking, where individuals are commodified for profit.
Additionally, the Prophet (pbuh) stated: “Whoever does not show mercy to our young ones… is not one of us” (Tirmidhī), underscoring the obligation to protect children from harm. These teachings reinforce that exploitation, abuse, and coercion are grave sins in Islam.
Synthesis
While Ghana’s legal frameworks are robust and aligned with both international standards and Islamic ethical principles, the implementation gap remains the primary challenge. Bridging this gap requires not only strengthening legal enforcement but also integrating ethical, religious, and community-based mobilization to reshape societal attitudes and enhance vigilance against trafficking.
The Strategic Role of Religious Leadership
Religious leaders occupy a uniquely influential position within society, functioning not only as spiritual guides but also as custodians of moral order and social cohesion. They command significant social capital, derived from deep-rooted trust, legitimacy, and continuous engagement with community members. In many contexts, they are perceived as intermediaries between the divine and humanity, entrusted with overseeing critical life events such as childbirth, marriage, burial rites, and conflict resolution. This positions them as indispensable actors in shaping both private conduct and public morality.
Theoretical Significance
Within Islamic sociology, religious leaders act as norm entrepreneurs, shaping:
• Moral consciousness by interpreting religious texts in contemporary contexts
• Social norms by defining acceptable and unacceptable behaviour
• Behavioural compliance through moral persuasion and spiritual accountability
Their authority extends beyond ritual functions to influencing socio-political attitudes, making them key agents in combating systemic injustices such as human trafficking.
Why religious leaders are vital in combating human trafficking
Trust and Legitimacy: Communities are more likely to accept guidance from religious leaders than from state institutions alone.
Grassroots Reach: Regular gatherings (e.g., Friday prayers, naming ceremonies, officiating marriages and burial services) provide direct access to large audiences. Religious leaders have access to the entire communities through the roles they play in societies.
Moral Framing: They can redefine trafficking not just as a crime, but as a grave sin (ḥarām), thereby strengthening deterrence.
Cultural Influence: They shape attitudes toward family decisions, migration, and child welfare key entry points for traffickers.
Conflict Mediation Role: Their involvement in family and communal disputes enables early detection of vulnerability and exploitation risks.
Practical Interventions
Normative Reframing
Clearly articulate human trafficking as a severe violation of Islamic principles, emphasizing accountability before Allah.
Sermonic Advocacy (Khutbahs)
Institutionalize anti-trafficking education within sermons, linking scriptural teachings to contemporary realities.
Community Surveillance and Early Warning Systems
Encourage congregants to report suspicious movements or deceptive recruitment practices, fostering collective vigilance.
Imamship Counselling and Family Guidance
Imams provide advisory support to families, particularly in rural areas, to resist false promises of employment or education.
Intersectoral Collaboration
Build partnerships with government agencies, NGOs, and international organizations such as the International Justice Mission to align moral advocacy with legal enforcement.
Victim Reintegration Support
Facilitate stigma reduction and social reintegration of survivors through compassionate community engagement.
In sum, religious leaders are not merely passive moral voices but strategic actors in social transformation. Their integration into anti-trafficking efforts bridges the gap between law and lived reality, ensuring that legal prohibitions are reinforced by moral conviction and community action.
Ethical Foundations (Conceptual Analysis)
Religious interventions against human trafficking must be firmly grounded in the theological and ethical attributes of Allah, which serve as the ultimate source of moral guidance in Islam. These divine attributes are not merely abstract concepts but functional principles that shape human conduct and social responsibility.
• Al-‘Adl (The Just)
Allah is perfectly just, and His justice (‘adl) denotes absolute fairness, balance, and the uncompromising rejection of oppression (ẓulm). In practical terms, this attribute obligates believers especially religious leaders to actively confront injustice in all its forms. Humantrafficking, which thrives on exploitation, coercion, and inequality, stands in direct opposition to divine justice. Grounding interventions in Al-‘Adl therefore requires advocating for accountability, supporting legal enforcement, and ensuring that perpetrators are brought to justice while victims receive their rightful protection.
• Ar-Raḥmān (The Universally Merciful)
Allah’s mercy (raḥmah) encompasses all creation, reflecting compassion, care, and benevolence without limitation. This attribute establishes an ethical imperative to respond to victims of trafficking with empathy, dignity, and restorative support. Religious leaders, drawing from Ar- Raḥmān, are called to prioritize healing, rehabilitation, and reintegration, ensuring that survivors are not stigmatized but rather supported in rebuilding their lives. Mercy here extends beyond charity to structured compassion that restores human dignity.
• Al-Ḥafīẓ (The Preserver and Protector)
Allah as Al-Ḥafīẓ signifies ultimate guardianship, preservation, and protection over all beings. This attribute places a collective responsibility on society to safeguard the vulnerable particularly
Women, children, and marginalized groups who are most at risk of trafficking. For religious leaders, embodying this attribute involves proactive vigilance, community education, and the establishment of protective mechanisms that prevent exploitation before it occurs.
Synthesis
When religious leadership is anchored in these divine attributes, it transcends passive moral instruction and evolves into active ethical stewardship. Justice demands resistance to exploitation, mercy ensures compassionate care for victims, and protection mandates preventive action.
Together, these principles transform religious leaders into powerful agents of social justice, capable of mobilizing communities toward the eradication of human trafficking.
Maqāṣid al-Sharīʿah and Human Trafficking (Conceptual Analysis)
What is Maqāṣid al-Sharīʿah?
Maqāṣid al-Sharīʿah refers to the higher objectives and overarching purposes of Islamic law,which are fundamentally designed to secure human welfare (maṣlaḥah) and prevent harm (mafsadah). Rather than focusing solely on legal rules, this framework emphasizes the ethical spirit and societal outcomes of Sharīʿah.
Classical scholars such as al-Ghazālī and al-Shāṭibīsystematized these objectives into five universal protections: religion (dīn), life (nafs), intellect(‘aql), lineage (nasl), and wealth (māl). These are regarded as essential necessities (ḍarūriyyāt) forthe preservation of a just and functional society (Shinkafi & Ali, 2017; Malik, 2015).
Importantly, Maqāṣid al-Sharīʿah provides a dynamic and policy-relevant framework, enabling Islamic law to address contemporary challenges such as human trafficking by prioritizing justice, dignity, and human flourishing.
