Features
Innovative business strategies to tackle Ghana’s growing plastic menace
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Plastic waste
This time of the year has always been a nightmare for Mavis Adjare.
Seasonal floods have been disruptive for the 45-year-old who makes her living collecting plastic waste and selling it to recyclers.
This year that has changed. Mavis picks 100 kilogramme bags of plastic waste easily at the confluence of the Kpeshieriver and the Atlantic Ocean.
Until mid-2022, the mother of three says, the onset of rain or hot weather threatened her livelihood and the future of her children. Mavis used to comb lorry stations and Accra suburbs -Tseaddo and Teshie – for plastic waste. Now she picks the plastics with ease.
“All I see is plastic waste of different shades, colours and sizes, swimming through the Kpeshie Lagoon into the sea,” Mavis says with joy.
The task of clearing the vast amounts of plastics and other waste that wash onto beaches here has been a major concern for operators of some of Accra’s most popular leisure facilities – theLabadi Beach Hotel and the Labomah Beach – located along the shore.
The waste, 80 per cent of it plastic, is often collected and set ablaze at the shore- a major worry for the Environmental Protection Agency (EPA), which says the practice is a growing source of air pollution in Ghana’s capital. The Kpeshie Lagoon is just one of the many lagoons along Ghana’s 550-kilometer coast through which tonnes of waste plastic leaks into the sea.
Nine per cent of the nearly one million metric tonnes of plastic waste generated in Ghana annually leaks into the ocean, according to the Ministry of Environment, Science, Technology and Innovation (MESTI). It leaks because so much of Ghana’s plastic waste – nearly 90 per cent – is not properly disposed, clogging up stormwater drains, rivers, and streams and ending up in the oceans, according to a 2020 report by the World Bank.
Many collectors, including Mavis, have joined associations that coordinate their activities to turn ‘waste’ to cash to enhance their livelihoods.
But plastics in the oceans and rivers are impossible for collectors to reach, meaning they miss out on income. They also miss out on income when plastics are burned.
Elvis Oppong, president of the Plastic Waste Collectors Association, says only 20 per cent of plastic bottles and 70 per cent of water sachets are retrieved by the Association.
“Due to lack of space, the majority of the bottle plastics waste are burnt while others go into the marine bodies,” Oppong says.
Plastic waste is now a major global problem. A recent analysis by charity Tearfund found that plastic waste is spiraling out of control across Africa.
It predicts that Africans will discard 116 million tonnes of waste annually by 2060 – a six fold increase from 2019. This is driven by demand for plastic within sub-Saharan Africa.
Plastic waste destroys drainage systems and adds to air pollution but it also threatens food supplies. It has killed so much fish and sea life that many fisheries are on the brink of collapse.
The United Nation Environmental Programme estimates that Ghana’s contribution to global marine debris is as much as 260,000 metric tonnes every year, or one to three per cent of the global total.
UNESCO’s International Oceanography Commission pegs plastic and micro plastics in the ocean at about 50-75 trillion pieces.
The yearly economic costs of plastic in the ocean are estimated to be between $US6-19 billion globally.
A new pilot project launched here in Kpeshie seeks to help solve the problem. River recycle, a Finland-based organisation, is working to remove plastic waste from the world’s waterways while enabling the most affected communities to prosper in a circular economy.
In January 2022, the company and its partners – Beach Clean Up Ghana Limited and Ambitious Africa – began collecting plastic waste from the Kpeshie Lagoon.
The organisation created a ‘trash boom’ — a floating barge stretched across a river – to capture plastic waste as the currents take it downstream. The boom consists of floats made from standard plastic piping, attached to wire mesh barriers that resemble fencing.
The mesh barrier extends into the water to capture pieces of plastic floating below the surface. It is anchored by ropes to the bank of the river.
Mr John Adelegan, who leads the implementation, explains that every river is unique. The team must first gather information to specifically design the plastic recovery system for this river. There have been setbacks – the system was damaged by large floating logs and stumps – but the team redesigned it and has seen improved results.
The changes include the use of steel piles and concrete blocks to make the system more resistant to erosion, high-density polythylene pipe instead of polyvinyl chloride and a second floater to ensure float even if one floater is damaged,” Mr Adelegan explains.
For the first three months, the system collected 30 tonnes of low value (single use) plastics and polyethylene terephthalate (PET). The low value plastics are recycled into boards, which are used to produce furniture, a substitute for wood while the PET is shredded into flakes for export.
With a broad smile, MrAdelegan says already two leading beverage companies have placed orders to buy plastic boards for that.
Finding alternatives for discarded plastic is becoming crucial in countries like Ghana. A visit to communities like Kpong land fill site, Agbobloshie, Mamprobi, Kanashie, Dansoman, Adentan and Jamestown that are becoming overwhelmed with plastic waste makes it obvious how much of a burden it is becoming.
Experts in waste management and environment protection applaud recycling efforts such as the one in Kpeshie. Mr Henrique Pacini, Economic Affairs Officer at the United Nations Conference on Trade and Development, says embracing the concept of “circularity” – where resources, particularly plastics, are reused and recycled repeatedly – will help fast track development in lower income countries like Ghana.
According to Dr Henry K. Kokofu, Executive Director of the Environmental Protection Agency, the revised policy will focus on prevention and other innovative strategies, including issuing producers who package products in plastic with unique codes, which they will be required to retrieve or face sanctions.
DrKokufo rules out a total ban of single used plastics saying it will be too big a burden on Ghanaian companies and the economy.
The massive work of cleaning plastics from the ocean is not on the agenda for now but at least for people like Mavis and those living around the Kpeshie Lagoon River recyle’s efforts offer relief from the seasonal onslaught of plastic waste and a hope for a cleaner environment for her children. –GNA
“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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