Features
Growing up… (Part 2)
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As happens in many societies, some of my classmates from Anyako fell on hard times. The day after I arrived for my uncle’s funeral, I met one of them. She had only a loin cloth covering her lower parts. She carried an aluminium bowl in her armpit, her elbow in the bowl with her hand holding it at the rim. We recognised each other instantly, calling out our names. Her upper torso looked rather masculine which made my heart sink.
She was far older than me in school and is now a fishmonger of sort. I thought of how someone in their mid-seventies can be rehabilitated. After parting with a grateful smile for a few cedis in her palm, I knew she was not alone; a part of me was in that situation. I knew my mates would feel the same way too.
Many of my mates became accountants, bankers, professors, educationists and more. Those we have lost track of might be in many other fields, I reckon.
Our teachers were a major part of our growing up. They were revered by the townsfolk. If you met a teacher in town you removed your footwear before greeting them. Fortunately, I didn’t have to do that because I put on my first flip-flop after I turned 14. We went everywhere barefoot, though Anyako was full of oyster shells in the ground. We had cuts of all shapes but the salt in the soil might have served as antibiotics to prevent tetanus.
Some teachers were quite friendly while others took discipline to dizzying heights. They had the cane in hand at the ready for any act of indiscipline on our part. Under all these we enjoyed growing up. We were hardly ever hungry, thanks to aunties and elder cousins who had something at the ready always.
Some of us became choristers in Church. We loved the singing because it gave us joy, pride and leverage. Someone donated brass musical instruments to our school, so I graduated from the flute to these instruments as a bandboy. I tried the trumpet, cornet, the horn and the tuba, but settled on the tuba because of its bass sound. There was one saxophone in the mix but methinks our music teacher did not know how to handle it so it lay unused till I left for secondary school.
When I was to be confirmed in the Church in 1966 and tried my new shoes on for the first time, I did not know how to walk in them. Was I to step forward with the heels or toes? This alone took more practise to get the feel than anything I have tried.
Until Ghana changed its currency from Pounds to Cedis, I never saw a pound note. I only knew the look in textbooks. I saw a 10-shilling note once when I accompanied a cousin to the market one day. My grandmother, like others, went to the market with coins and came back home with basketfuls of goodies to last till the next market day four days later.
But something happened, which has lived in my mind till date. It was in 1963 when a woman who prepared and sold yakayake, a local food derived from cassava granules, beat gong-gong in the town for three consecutive days that someone had stolen her one pound and called on the thief to humbly return her money. Apparently, she bought the cassava dough on credit and paid back after selling her yakayake. One pound was an awful lot of money and so it was unfathomable to owe one’s suppliers that amount.
Though a suspect was spotted in the woman’s place at the time of the theft, he vehemently denied taking the money. This poor woman threatened to invoke the god of thunder to seek justice if by a certain deadline she did not get her money back. Incidentally, this was in August when it was raining heavily, which eventually caused flooding of the Lagoon.
During one heavy rainstorm, I heard the loudest three claps of thunder, each 90 seconds from the other. I heard my grandmother say, “This thunder is unusual; it surely might have caused havoc somewhere.” Apparently, the suspect in the one pound theft case had gone fishing with some colleagues. At the first lightning, he had a schock and asked his colleagues to hold him, which they did.
The second yanked him from the grips of his friends in the canoe and dropped him over 50 metres away into the water. The third split his chest open, killing him instantly. Some rituals were performed before his body was put on a wooden plank and dragged away for burial.
This was the talk of the town for many months. If you were at Anyako at this time and would want to have sticky fingers, that was entirely up to you. Another happened at Konu, the eastern tip of Amyako, when lightning struck a woman. This had nothing to do with theft; she was carrying an aluminium bowl during a thunderstorm. Aluminium, I am told, is a good conductor of electricity.
My personal fear of lightning lingered on until 1986 when I was forced by circumstance to confront that fear. I was driving from Accra to Anyako after work. Then somewhere between Tsokpoli and Dawa the rain clouds opened up and the accompanying lightning was incessant. A niece was in the passenger seat and I did not have to show fear. Could it be adrenaline that gave me a bravado I never knew existed? Or just facing my fear head-on? Maybe both. To stop the car would have been suicidal, given the fact that the area could flood and drag the car away.
With the windshield wipers at full blast and hazard lights on, we braved the weather and got home to Anyako safely.
Konu lies to the east of Anyako township. Growing up in Anyako for the six-year period did not see me in that part more than half a dozen times, though my grand uncle, Tormadogo Segbefia, married Konu women and moved to settle there. The residents of Konu had a peculiar twang to the way they spoke the language so we could determine who they were once they spoke. I don’t know if it was deliberate because I don’t hear that any longer. Today, my Holy village is referred to as Anyako-Konu.
My people were mainly fishers, kente weavers and boatmen. I had a few neighbours who taught me the art of weaving but I could not match the dexterity with which they wove the kente patterns. The boatmen ferried passengers across the eight miles to Keta, which was a trading post until tidal waves caused its decline. It is now quicker driving the circuitous routes to Keta than trying by boat or canoe.
Weaving is virtually absent and the lagoon does not yield as much fish as it used to even up till about 20 years ago. To revive the fishing business and get it back to its glory means the Keta Lagoon has to be dredged and measures put in place to forestall silting. The depth of the water could enhance fishing all-year round. The last time I checked, it would cost $98 million to do. It’s quite expensive but when it is done, economic activities will boom in the area for a long time to come. All it takes is the political will and the will of the chiefs of the area to support it.
I might have been born in Koforidua, lived mostly there and in Accra, but as an Anyako boy, my village is of a sentimental value to me. There is no place like home.
Writer’s email address: akofa45@yahoo.com
By Dr. Akofa K. Segbefia
“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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