Features
Environmental stewardship is an act of worship: The Islamic response to climate change, environmental degradation (Part 4)
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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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Features
From policy to practice: Making productivity a national movement in Ghana- Part 2
Management Development and Productivity Institute (MDPI), Ghana
Pillars for making productivity a national movement
3. Strengthen and resource productivity institutions
MDPI was established precisely to champion productivity improvement in Ghana’s public and private sectors. Yet like many institutions of its kind across Africa, it has often operated with budgets and staffing levels inconsistent with its strategic mandate. This must change. Institutions like MDPI should be treated as strategic national assets equipped with modern training infrastructure, incentivised to deploy consultants into enterprises and public institutions, and empowered to set national standards for workforce productivity. Regional- and district-level productivity extension services, analogous to agricultural extension officers, could provide practical, hands-on support to SMEs and local governments across the country.
4. Incentivise productivity in the public sector
The public sector remains the single largest employer in Ghana and sets the tone for national work culture. If productivity is rewarded and celebrated in government, it will radiate outward. Ghana should revisit its performance management frameworks for the civil and public service, moving away from input-based assessments (attendance, processes followed) toward outcome-based evaluations (results delivered, service quality achieved). Linking promotions, bonuses, and recognitions explicitly to productivity outcomes will signal, powerfully, that the state is serious. Ghana’s productivity movement must not be left to the private sector alone.
5. Harness technology as a productivity multiplier
Digital technology is the great productivity equaliser of our age. Mobile money has already transformed financial productivity for millions of Ghanaians. The question is how to extend this digital dividend to agriculture, healthcare, education, logistics, and governance. Ghana’s digital transformation agenda, including Ghana Post GPS, the digitisation of government services, and the rollout of broadband infrastructure must be purposefully linked to productivity outcomes. Beyond infrastructure, Ghanaian enterprises need support to adopt enterprise resource planning systems, data analytics tools, and digital supply chain solutions that allow them to do more with less.
The role of leadership: Modelling the movement
National movements do not sustain themselves on policies and pillars alone. They need visible, credible leaders who embody their values in practice. Ghana’s productivity movement needs champions in the Presidency, in the boardrooms of our largest companies, in the media, in our universities, in our traditional leadership structures etc, who will speak about productivity not as a development cliché but as a personal and collective commitment.
Consider how Singapore’s transformation was driven as much by Lee Kuan Yew’s relentless personal discipline and public messaging around hard work, meritocracy, and efficiency as it was by any specific policy. Or how Rwanda’s monthly Umuganda community work days, where citizens, including the President, collectively clean, build, and improve their environment, have created a visible, embodied culture of collective industry. Ghana has its own rich tradition of communal labour and shared responsibility. We need to revive and modernise these values as the cultural architecture of our productivity movement.
SMEs: The engine room of Ghana’s productivity future
Small and medium enterprises account for the overwhelming majority of employment and output in Ghana’s economy. Any serious national productivity movement must place SMEs at its centre. Currently, most Ghanaian SMEs operate with limited access to management training, modern business tools, or productivity consulting support. The result is a large swathe of the economy running at a fraction of its potential efficiency.
A national productivity movement for SMEs would involve: accessible, subsidised business management training at district level; productivity clinics staffed by MDPI consultants and retired business executives; peer-learning networks where successful SME owners share improvement strategies; and financial incentives such as tax relief or grants for enterprises that can demonstrate measurable productivity improvements. Digital platforms can democratise access to these resources far beyond what physical infrastructure alone could achieve.
Conclusion: The movement starts now
Making productivity a national movement in Ghana is not a matter of waiting for the perfect policy, the right government, or a more favourable economic environment. It begins now — with each institution deciding to be more effective, each leader choosing to model the values they preach, each worker holding themselves to a higher standard of output and quality.
Ghana’s history shows that when our people mobilise around a shared goal, be it independence, democratic consolidation, or national disaster response, we are capable of extraordinary collective achievement. Productivity is the next frontier of that mobilisation. It is quieter than political revolution, less dramatic than peacekeeping, but ultimately more transformative than either.
The policy frameworks exist. The institutions are in place. The international partnerships through initiatives like the Africa Kaizen Initiative are ready to support us. What remains is the will to move from paper to practice, from aspiration to action, and from isolated efforts to a movement that every Ghanaian feels part of.
The time for Ghana’s productivity movement is not tomorrow. It is now.
By Ethel Ansah-Antwi
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Features
Palaver of the Spanish fly

THE Spanish fly liquid can be described as the female version of Viagra or its local counterpart, the popular AK 47 bitters. Spanish fly can induce sexual feeling in the most frigid of women, sending them on a wild romantic trip, so long and lasting, invariably intense and unforgettable.
The use of Spanish fly in Sikaman is not a recent phenomenon. In the early 1970s, foreign seamen brought the substance from the whiteman’s land to seduce girls who visited the cargo vessels that docked at the Tema port. The girls were fascinated by the foreign vessels and went aboard to sight-see.
They were invited into the cabins by the crew for coffee and biscuits, canned minerals and beer. Whatever some of the girls took was laced with a little something.
In twenty minutes time, they were transformed from innocent sight-seeing dames into hot sex-pots. They simply melted under the influence of the drug and begged for sex. Needless to say, they stripped themselves naked before they were asked to.
They were abused in all sorts of ways, offered a few gifts like watches and told to come back, next time, for more coffee and biscuits. When they came to their senses, they felt bruised and ravaged and could never fathom what made them behave the way they did.
The little something that was often introduced into each cup of coffee was the legendary SPANISH FLY. Sikaman port workers later got wind of the female Viagra stuff and solicited for some from foreign seamen. They brought the liquid into town and employed it in the seduction of girls who would normally not condescend to having sex no matter how persuasive you were.
SOLUTION
A friend once told me how he used Spanish fly on a girl he had been courting for ages without success. He said it was Spanish fly which solved the problem for him in a very definitive way, more than he could ever bargain for.
He said he obtained the liquid from a French sailor but had no intention of using it on any girl. But there was this girl next-door who always taunted him, teased him and refused his proposals for love. She was a provocatively shaped madonna who perpetually excited his libido.
According to him, he was taking his breakfast of tea and bread when the girl came to his home and said she was washing her clothes but was tired. She had come to relax a bit, but could do with a cup of tea with or without bread.
My friend said presence of mind made him realise that he could try the Spanish fly idea. If it worked, all the better. If it didn’t, there was nothing to lose. He obliged and went into his room to the girl the cup of tea, but not before he poured a small quantity of Spanish fly into cup.
The girl drank it and was satisfied. She wanted to leave to complete her washing but my friend asked her to relax a bit, hoping she would elicit a response to the drug. She refused and left. He was disillusioned. What a waste, he said to himself.
Upon second thoughts, he decided to stroll to the girl’s home next-door and when he got there he was awed by the sight. The girl washing alright, but he realised that she was not only washing, but also dancing in the process
She was twisting and wriggling her body while washing, a scene he had never encountered. He had never seen anyone washing and dancing at the same time.
The girl, upon seeing him, promptly left what she was doing and walked over and kissed him. He was surprised. Luckily or unluckily, she was alone the home, and without much ado he mounted her.
After satisfying himself, he wanted to go home but the girl was not done yet. She grabbed him and forced him to go three more ’rounds’. After the fourth ‘rounder’ he said he was completely exhausted panted like a tired dog.
The girl wanted a fifth round and he had to run away after disentangling himself from her grip. If he hadn’t shown a clean pair of heels, he would have died on the job.
Recently, someone also told me he used Spanish fly on his girlfriend who had left him. He put it into her cola drink. After a while she started grabbing at his huge phallus, whereupon he told her not to misbehave. But she wouldn’t listen. She was bent on unzipping his trousers and drawing out his organ right there at the beer bar.
Bewildered, he started protesting vehemently. He virtually had to drag her to a hotel to work on her to save the situation.
So Spanish fly really is in town and I hear it is being sold in certain selected drug and chemical stores off the counter.
A little Palava research has revealed that the drug used to be made from the dried bodies of beetles which have aphrodisiac properties, hence the name Spanish Fly. The beetle is a fly. The substance is used medicinally and on pigs to make them go on heat so that they can mate enthusiastically and increase production.
Now the Federation of African Women Education (FAWE) has urged the authorities to investigate how a substance (Spanish Fly Liquid) found its way into the country.
They say the substance is being used to stimulate women and girls sexually without their consent to make them demand sex. They add that research has also revealed that the substance is used in tertiary institutions and is well known and widely used at the JSS and SSS levels. I don’t doubt it.
Well, the drug is actually in use and I guess rapists are using it subtly so they can’t be accused of rape. In other words, the substance induces the girls to ask the men to rape them, which seemingly cannot be interpreted as rape. At best it could be described as ‘chemical rape’.
I guess, the way out is public education on the issue. If the population at large is made adequately aware that Spanish fly is being used, women and girls would be careful about what they imbibe or accept to drink from men.
This article was first published on Saturday November 28, 1988
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