Features
Ghana grows stronger when critics bring proof, officials bring files, and the public brings patient attention
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When truth becomes a spectator in public debate, credibility collapses, and nations quietly lose their moral balance.
INTRODUCTION: THE CALL FOR CALM AND FACTUAL CONVERSATION
Ghana stands at a delicate crossroads where facts must reclaim their rightful place above factions. Over the last fourteen months, our national dialogue, especially around some state institutions such as MIIF, has shown how easily perception can masquerade as proof.
The media’s role remains indispensable, and so too is its responsibility to verify before amplifying. As a nation that is increasingly striving for transparency and progress, we cannot allow conjecture to replace confirmation or let alternative facts fracture institutional credibility. Truth must be told, traced, verified, and protected.
As the former non-executive chair of a number of institutions, including MIIF and the now further transformed Labadi Beach Hotel, I remain invested in their fortunes because stewardship does not end with tenure.
Even well-run bodies pursue continuous improvement through dialogue with proven past executives and supervisory leaders. That is the spirit of Kaizen. Progress implies learning, not wrongdoing.
WHY MEDIA ENGAGEMENT MATTERS
It serves the public interest for media houses to invite current and former chief executives, including those at MIIF, individually or jointly, to present clear accounts to the public or, where necessary, in private. Investigations into potential wrongdoing must proceed. They are strongest when principals place documents, timelines, and decisions on the table for all to see. Transparency grows when all voices are heard, not in anger, but in accountability. Journalism is not the amplification of suspicion. It is the clarification of truth.
FAIRNESS AND ETHICS IN PUBLIC DISCOURSE
Anyone mentioned or implicated should be approached and afforded the opportunity to present their side of the facts before their names enter the headlines. Due process is not a courtesy. It is the foundation of trust and credibility.
Ghana’s media space is admired for its freedom and vibrancy. Freedom must walk with fairness. A democracy that weaponises perception risks turning truth tellers into targets and institutions into casualties.
A TEACHABLE MOMENT FOR MEDIA AND PUBLIC DIALOGUE
On October 4, during a JoyNews programme, a representative from the Bank of Ghana called in to correct an alternative fact about MIIF. It was unfortunate and regrettable. I felt for the distinguished interviewer who was placed in a difficult position in real time.
Such moments, even when unintentional, show the need for evidence based dialogue in our national discourse. Media remains one of democracy’s greatest guardians. With that power comes a duty to report with accuracy, balance, and fairness. Before any public institution or individual is discussed, it is right and ethical to approach the parties concerned to clarify or present their side of the facts. Balanced reporting requires facts, not fragments.
THE CONSEQUENCES OF ALTERNATIVE FACTS
A single broadcast can illuminate or inflame. When conjecture replaces confirmation, institutions suffer, reputations erode, and public trust falters. The spread of alternative facts is already affecting some state institutions and private citizens.
If left unchecked, it may discourage capable Africans from accepting national duty and from transferring critical skills to the public sphere. Ghana’s media landscape has the talent and influence to set a higher standard, one where integrity in reporting becomes the oxygen of national progress rather than a casualty of political heat. Credibility must never be sacrificed for sensational reach.
ACKNOWLEDGING CIVIC WATCHDOGS AND CALLING FOR BALANCE
IMANI and some of its researchers and Fellows deserve commendation for aspects of their work that have contributed to national awareness and accountability. At the same time, all civic actors must remain cautious about the reliability and motivation of sources.
The critical question for every whistleblower or informant is simple. Are they acting in the national interest, or in pursuit of personal or political gain? Investigative and policy advocacy communities should work together for the common good, not for institutional applause.
Oversight must be objective, not opportunistic. Otherwise, even well-intended initiatives can erode confidence in state institutions and weaken the collective pursuit of good governance.
THE DANGER OF FALSE WHISTLEBLOWING AND MISINFORMATION
Whistleblowers who peddle falsehoods for selfish interests should be publicly exposed to deter the furnishing of watchdogs and media houses with alternative facts that advance private agendas.
Where the law so provides, they should be held accountable, including possible prosecution for causing reputational or economic harm to state institutions and individuals. Truthful whistleblowing strengthens democracy. Dishonest whistleblowing poisons it. The legitimacy of transparency depends on the authenticity of those who claim to defend it.
CONTINUITY AND GOVERNANCE PRACTICE
In many state institutions, current and former non-executive chairs and chief executives have yet to meet face-to-face. MIIF is among them. In my capacity as former Chairman of MIIF, I have formally requested such a meeting with my successor.
I am still waiting and looking forward to the meeting. The absence of a meeting does not prevent investigation. It does, however, create room for confusion and weakens institutional memory. Good governance requires more than handover notes. Outgoing and incoming leaders should meet to discuss long term obligations, risk registers, projects in progress, and matters of continuity. This discipline preserves facts, limits speculation, and protects national value.
MULTIPLE NARRATIVES, ONE NATIONAL CONSEQUENCE
Over the last 36 weeks, multiple narratives have circulated across television, radio, and social media. However unintended, they risk harming MIIF’s credibility and, by extension, Ghana’s reputation for continuity, integrity and predictability. Markets price uncertainty, and citizens ultimately bear the cost of it.
When narrative outpaces evidence, risk premia rise, partnerships stall, and managers spend time responding to noise rather than delivering results. Truth delayed can become opportunity denied.
LESSONS ON TRUST AND NATIONAL BRAND
Misinformation may garner applause in the short term, but it ultimately inflicts lasting damage. Nations build trust through facts, not factions. Institutions like MIIF form part of the scaffolding for future prosperity.
We should not chip away at that structure with politicisation or partial information. The Ghana brand and its associated institutional brands must be protected by facts, not by alternative facts.
NATIONAL INSTITUTIONS, NOT POLITICAL TROPHIES
State institutions are not assets of the government of the day, and they are not trophies for the opposition. They belong to Ghana and therefore to all of us. We cannot spend years building credibility with one hand and then weaken it with misinformation and partisanship with the other.
The public interest is best served when facts lead and when all parties respect due process. Today, former chairs and chief executives may be under the spotlight. In four or eight years, current leaders could face the same scrutiny. All deserve fair treatment.
Those found guilty of deliberate wrongdoing should face the consequences. Accountability must rest on actual facts, not on alternative or self-serving narratives.
GOVERNANCE IS ABOUT CONTINUITY, NOT CONTROL
Governance is not about control. It is about continuity. It is not about who occupies the seat, but about whether the seat serves the people. Leadership is tested not by the defence of power, but by the defence of process. When facts are buried beneath political dust, institutions stumble and nations lose their rhythm of progress.
MOVING FROM HEAT TO LIGHT
Respected newsrooms can help move the national conversation from heat to light. The best journalism promotes understanding rather than echo. A balanced, fact led discussion may not resolve every question at once, but it will sharpen debate, model accountability, and rebuild confidence. This is a service to citizens and to those who carry responsibilities on the nation’s behalf.
RESPONSIBLE JOURNALISM SERVES GHANA
This is not theatre, and it is not trial by microphone. It is responsible reporting in the public interest. It safeguards reputations where warranted and exposes wrongdoing where proven. Either outcome serves Ghana. Standards and fairness are not obstacles to truth; they are the pathway to it.
A SHARED DUTY TO LOWER THE TEMPERATURE AND RAISE THE STANDARD
This is a respectful request to media leaders, public officials, private citizens, and all who care about our democracy. We are duty-bound to help the current administration govern well by doing what is right, because when any government fails, the cost is borne by everyone and by future generations. Suffering does not choose a party.
Let us therefore lower the temperature and raise the standard. Let us listen more carefully, document more faithfully, and verify more completely. Let us invite those who know to speak on the record, and let us publish the full record for the nation to examine. We are one people. We should not allow politics to divide us where facts can unite us.
FINAL REFLECTION AND A HOPEFUL NOTE
Real facts, not alternative facts, must set the pace.
Let documents speak.
Let truth breathe.
Let fairness guide our words and our work.
Ghana has the talent, the institutions, and the democratic culture to get this right.
If we choose patience over haste, evidence over conjecture, and country over faction, we will strengthen trust at home and respect abroad. That is the surest path to shared progress. Ghana deserves nothing less, and with calm minds and steady hands, Ghana will achieve nothing less.
By Professor Douglas Boateng
“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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