Features
It’s time govt officials got serious …and stopped that ‘loose’ and ‘reckless’ talks!
- /home/u249204778/domains/spectator.com.gh/public_html/wp-content/plugins/mvp-social-buttons/mvp-social-buttons.php on line 27
https://spectator.com.gh/wp-content/uploads/2022/02/Joseph-Osei-Owusu-Pix.jpg&description=It’s time govt officials got serious …and stopped that ‘loose’ and ‘reckless’ talks!', 'pinterestShare', 'width=750,height=350'); return false;" title="Pin This Post">
- Share
- Tweet /home/u249204778/domains/spectator.com.gh/public_html/wp-content/plugins/mvp-social-buttons/mvp-social-buttons.php on line 72
https://spectator.com.gh/wp-content/uploads/2022/02/Joseph-Osei-Owusu-Pix.jpg&description=It’s time govt officials got serious …and stopped that ‘loose’ and ‘reckless’ talks!', 'pinterestShare', 'width=750,height=350'); return false;" title="Pin This Post">
The term “loose talk” is used to describe talk or a statement that is made carelessly or recklessly without the speaker thinking of the ramifications of his or her statements. By definition, “loose talk” means inhibited and indiscreet talk or conversation, especially as might unintentionally lead to revealing private or sensitive information to others. Simply put, a loose talk has the potential or likelihood of offending or causing harm in the future,
LOOSE TALKS COST LIVES
History tells us that there is a popular phrase about loose talk which says, “Loose talk costs lives”. That phrase, we are told, came into being during the Second World War and now many decades after that, this phrase has been used extensively in movies, books and songs all over the world.
The reason loose talk costs lives is that one must not be reckless or careless with what he or she says because it can lead to unpalatable events that might end up claiming the lives of innocent people. Several instances of loose talks and their ramifications have been cited and for the handsight of this article and the benefit of my readers, I will like to mention two of them to keep them abreast of the dangers involved.
EXAMPLES OF WHAT LOOSE TALKS CAN DO TO SOCIETY
Let’s say a prominent politician mounts a podium and starts saying negative things and castigating a particular religion. In the politician’s loose talk, he totally condemns the religion much to the fury or anger of the millions of followers of that particular religion. This I believe, can lead to a chaotic situation that can claim a number of lives around the world. Another example of loose talk is an instance in which a country’s Defence Minister, goes on air and starts talking about the very sensitive issues about his country which are not supposed to be disclosed and heard by the public because it can greatly harm the security of his country.
I have taken my time to dwell into the issue of loose talk and the emerging consequences involved because of the recent pronouncement by the Minister of Roads and Highways, Mr Kwasi Amoako-Attah, about the fact that the toll booths which have been abandoned across the country because of the abolishment of road toll collection would be used to serve another public purpose.
ROAD MINISTER’S LOOSE STATEMENT
According to the minister, these toll booths are to be converted into public urinals. To quote him, “We even want to refurbish all the toll booth structures to provide proper and decent washrooms for the use by motorists so that we can advise them to desist from that practice where sometimes you see cars stopping on the highways and people getting down to ‘wee wee’ as we usually see”.
It is recalled that the government in its 2022 Budget and Financial Policy Statement, announced the removal and scrapping of toll collections across the country. A directive from the sector minister caused the cessation of tolls even before the budget was approved by Parliament, an act which many described as unlawful. These toll booths, since the abolishment, have been abandoned and that had raised concerns in many quarters with the National Road Safety Authority (NRSA), urging the government to demolish the structures for the sake of road safety. But it appears that the government has different plans for the abandoned structures.
For goodness sake, does it make sense to construct urinals at the middle of express roads for motorists to stop and ease themselves and what kind of purpose will such facilities serve to the Ghanaian public? It appears that Ghanaians are being taken for granted by some of our ministers and other public officials and that is most unfortunate.
MINISTER’S DENIAL IN PARLIAMENT
Recently, the Roads and Highways Minister was in Parliament denying that he had said the toll booths were to refurbished and converted into places of urinal and that he said many things and was quoted out of context by the media. His utterances in parliament sounded awkward and unfounded because his voice was recorded on tape and had been played many times by some radio and television stations in the country. The best thing to do by the minister is to accept his guilt and apologise strongly to the media and Ghanaians in general.
THE E-LEVY AND NEGATIVE UTTERANCES
There is another loose talk statement currently circulating on social media and attributed to the First Deputy Speaker, Mr Joseph Osei-Owusu, aka Joe Wise, alleging that “if Ghanaians do not support the introduction of the Electronic Transaction Levy (E-Levy), the various road construction work going on in the country will be stopped by the government.” This has generated a lot of fury or anger from a section of the public castigating and raising insults at him and the government. There are many instances of some of these loose and reckless statements and utterances from senior public officials including ministers of state, parliamentarians and people in positions of trust in the country, which space will not allow me to focus on.
GHANAIANS AGGITATED BY THESE LOOSE AND RECKLESS TALKS
Ghanaians are in fact tired and being agitated by some of these loose and reckless talks and utterances by high profile personalities at the helms of affairs in this country and they better watch out. These people should not feel and think that the people are ignorant and naïve and, therefore, they can pour all kinds of venom through their unguarded, irresponsible and reckless statements on them and run away. The people are wide awake and alert and whatever loose talks or negative things they say will be duly interrogated and used against them in future. They should not forget that first and foremost, they are politicians and, therefore, must know how to talk and communicate well with the people in whose hands power lies. If they don’t know, printed materials are difficult to erase once they are noted and can be easily revisited at the least opportunity and at any given time.
POLITICIANS MUST RESPECT THE PEOPLE
For goodness sake, people placed in positions of trust must learn to exhibit high level of professionalism and to respect the offices they occupy as well as Ghanaians whose mandates have placed them where they are at the moment. First and foremost, they must learn to control their impulses, think before they speak and above all work on their self-esteem. They have been chosen out of the lot to serve the interest of this country and the people in general but not for any selfish motives. They should not think that once they have been given the power to lead us, then we become stooges to them and, therefore, they can insult and pour all kinds of negativities on us and go scot free. When the need arises for Ghanaians to speak out, they will use the same power of the thumb to express their anger and throw them out of office.
This is the time for our politicians to demonstrate human feeling and show high level of respect to the electorate but not to turn their backs on them through some of these loose and reckless utterances that serve no useful purpose, otherwise they will regret their negative actions. They must accord the media the necessary respect at all times and watch their tongues when they mount platforms to talk. In the same vein, the media must also show professionalism in their work and do their work factually and diligently without fear or favour from any quarters in order to earn that crucial respect from the public.
Contact email/WhatsApp of author:
0277753946/0248933366
By Charles Neequaye
“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.
SKIP THE QUEUE, TAP THE NEWS
You can now read the Ghanaian Times and The Spectator newspapers from the comfort of your device via TimesNewsPlus.
Join our WhatsApp Channel: https://whatsapp.com/channel/0029VbBElzjInlqHhl1aTU27
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.
SKIP THE QUEUE, TAP THE NEWS
You can now read the Ghanaian Times and The Spectator newspapers from the comfort of your device via TimesNewsPlus.
Join our WhatsApp Channel: https://whatsapp.com/channel/0029VbBElzjInlqHhl1aTU27
