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Farewell to a stalwart: The life story of a great student leader and activist Kenneth Yirenkyi Darko (Ojukwu)
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Introduction
IN the annals of Ghana’s history, there are individuals whose contributions shape the nation’s trajectory, often without seeking the limelight. Kenneth Yirenkyi Darko, affectionately known as Ojukwu, was one such unsung hero whose deep desire for a just and equitable democratic society propelled him into heroic leadership, a journey that nearly cost him his life at the University of Ghana campus in early 1978. Born on September 24, 1950, to a renowned Educationist and author, Mr Daniel Offei Darko and Madam Comfort Ama Adubea Akoto, a Baker, in Aye-Kokooso near Suhum, Kenneth became a leader in the University of Ghana’s student community and a prominent figure in Ghanaian student activism. He and his contemporaries played significant roles in shaping students’ governance and activism in Ghana in the mid 1970’s. Kenneth’s life was a testament to his unwavering commitment to justice, equality, and education.
Secondary, Teacher
training education and
early career as a teacher
Kenneth’s academic journey began at Osino Presbyterian Primary School in 1956, where his exceptional command of English, fostered by his father’s private tutoring, set him apart from his peers. He later attended the Presbyterian Training College Demonstration Primary school at Akropong-Akuapem and had his Middle school education at Awisa Presbyterian Middle Boys Boarding School, where he excelled academically and developed a passion for sports. His academic prowess earned him admission to the prestigious Presbyterian Boys’ Secondary School (PRESEC) in Odumase-Krobo in 1963.
At PRESEC, Kenneth’s charisma and oratory skills began to shine. He was an independent thinker, unafraid to challenge the status quo, and his exceptional performance during a school gathering, where he recited a poem entitled “Death, Thou Shall Die,” left a lasting impression on his schoolmates. He completed his ‘O’ Level in General Arts in 1968 with distinction. He was a proud member of Odadee 1968.
Following in his father’s footsteps, he trained as a teacher at the Presbyterian Training College at Akropong-Akuapem from 1968 to 1970. After graduating as a Certificate ‘A’ Post-Secondary teacher, he was posted to his alma mater, Awisa Presbyterian Middle Boys School in September 1970.
He was assigned as the Middle Form 4 Teacher. He worked very hard as a class teacher and his students passed the Form 4 final examinations with Distinction. In 1972, having heard of Kenneth’s teaching prowess, one of his mentors, the late revered Headmaster of Adonten Secondary School, Mr. Primrose Victor Akoto, requested Kwasi’s transfer to teach English, Twi, and Economics at Adonten Secondary school. During this period, he studied and passed his ‘A’ Level exams as a private candidate, gaining admission to the University of Ghana, Legon, to study English Language, Linguistics, and Kiswahili in 1973/74 academic year. From 1976/77 academic year to 1978/79 academic year, there were several students’ riots which led to the closure of universities in Ghana. Whilst at home, he applied for a teaching position at the Presbyterian Training College, Akropong-Akuapem and was assigned to teach English language in June 1977.
Student activism
and leadership
Kenneth’s university days at the University of Ghana, Legon, marked the beginning of his journey as a student activist and leader. He evolved into one of the most charismatic and revolutionary student leaders in Ghana’s history.
He became known for his fiery speeches, insightful analysis, and galvanising presence. As a leader of the ‘Students Action Group’, he mobilised students to push back against government mismanagement and advocate for reforms.
Some of the notable students’ riots he and his team championed had positive outcomes such as the transition from students’ allowance dubbed: ‘Millions’ to the Pay As You Eat’ (PAYE),’ which later evolved into the Students’ Loan scheme.
Some of his contemporaries were Kofi Totobi Quakyi, The Ahwoi brothers, D.K. Osei, Addo Kuffour, Akwasi Sarpong, Akrasi Sarpong, Akwasi Owusu Acheampong and others who played significant roles in shaping student governance and activism in Ghana.
Disaster strikes
Ojukwu at Legon
The students’ agitations on the various campuses of Ghana universities which started on May 13, 1977 and was dubbed: ‘ALUTA CONTINUA’ kept running through to the greater part of 1978. On January 13, 1978, during a protest against the Supreme Military Council (SMC) regime, disaster struck as security forces stormed the campus.
Despite Ojukwu’s surrender, waving a white cloth, he was brutally beaten, leaving his skull fractured. He was so much brutalised by the forces to the extent that they beat him and left on the floor when they thought he had died but the Mighty hand of God brought him back to life.
The serious brutalities he suffered and the accompanied trauma and challenges caused some irreparable damage to his being which sometimes impacted on his emotional wellbeing. However, in the subsequent years, he made light and humor out of his situation and lived to a ripe age of 74 years, to the Glory of God. His blood-soaked jeans jacket, saved by his father, later became infested with maggots, a grim reminder of that violent day.
Aftermath of the
brutalities
Due to threats from Military Intelligence, he was treated discreetly by herbalists till he was able to walk properly and later sent to Togo for political asylum. He returned to Ghana after the removal of General Kutu Acheampong from the SMC through a Palace Coup. From June 4, 1979 and again December 31, 1981 when Flt. Lt. J.J. Rawlings came to power, sadly, his health had deteriorated, and whilst most of his contemporaries had opportunities to serve their country in various political positions, his condition kept him on the margins. In the opinion of many, Kenneth Yirenkyi Darko (Ojukwu) was one of the unsung heroes of Ghana students’ governance and activism. He prematurely used his life for the good of Ghana while pursuing his mission for fairness, equality and justice. Despite personal struggles and battles with life, Ojukwu’s spirit remained unbroken. He thrived and found strength to teach and serve in the Ghana Education Service until his retirement in September 2010.
Legacy
After his retirement in September 2010, he lived at Akropong-Akuapem where he enjoyed farming at Bom and teaching the children and youth in his neighborhood for free. People engaged him in political discussions and would consult him on matters of politics. He loved to read and spent time proof-reading and editing scripts/manuscripts for people. His rediscovery of faith at the terminal end of his life brought him peace, and he remained a man of the people, humorous, kind-hearted, and deeply connected to the downtrodden.
Kenneth Yirenkyi Darko’s life was a testament to his dedication to fighting for what is right. His legacy as a champion of the people’s cause has endured, and his impact on Ghana’s student governance and activism remains significant. As a teacher, he inspired countless students with his passion for education and his commitment to excellence. His love for the Queen’s language and his insistence on standard pronunciation earned him a reputation as a great phonetician.
Tribute
Kenneth Yirenkyi Darko’s passing on February 20, 2025, marked the end of an era. His siblings, friends, former classmates and graduates from the country’s universities in the 70’s remember him as a gentle force, a fearless revolutionary, and a committed advocate for justice and equality. His legacy continues to inspire future generations to stand tall, speak out, and fight for a fairer and a kinder world. As his friend and classmate at PRESEC, Dr Stephen Ampofo, a US based Pharmaceutical Scientist aptly put it, “Darko Yirenkyi lived and pursued fairness wherever he found himself. He dedicated his life to fighting the wrongs not only within the walls of his academic institutions but throughout the country where the impact of his crusade was felt and reverberated.” Kenneth Yirenkyi Darko’s life will forever be etched in the annals of Ghana’s history as a testament to the power of conviction, courage, and compassion.
Farewell to a stalwart
Kenneth Yirenkyi Darko, Ojukwu, Comrade. A gentle force. A fearless revolutionary. A committed Advocate and Activist. A Legendary Philosopher. A humble intellectual whose brilliance lit the path for many. He had a dream for a dignified, a just and a fraternal world and worked for justice and harmony. He fought with every ounce of his being for a just egalitarian society. His life is a testament of great sacrifice of not seeking personal comfort for himself but fairness for all. He bravely walked this earth, embracing everyone as a brother. To him, everyone was a Comrade. He lit up the lives of many with hope and towed a path of simplicity. Though he endured great pain, his legacy of courage, truth, and justice lives on. Indeed, we have lost a great kinsman and a rare gem.
He will forever be remembered, not only in our hearts, but through memory activism, in defense of the Constitution, in service to the nation and in the ongoing quest for sustainable positive change and resettling the agenda for our beloved country.
May his soul rest in perfect peace of the Lord.
By: Dr (Mrs) Mercy Oforiwa Darko-Ankrah
Email: ofoankrah@gmail.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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