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Labour front heats up with strikes …as workers demand COLA from govt
Industrial action by workers or strike is a temporary show of dissatisfaction by employees to protest against bad working conditions or low pay and also to increase bargaining power with the employer to improve salary and other emoluments of workers. This may take place in the context of a labour dispute or may be meant to effect political or social change. This form of communication tends to be the only means for workers to voice their concerns after unsuccessful agitations for better conditions of service.
LABOUR FRONT HIT BY STRIKES
In recent times, the country’s labour front has been hit by a lot of strikes as some of the organised workers’ unions have either embarked on strike action or threaten to lay down their tools in demand for what they termed, ‘Cost of Living Allowance (COLA)’ in view of the current economic hardships in the country that has forced the government to go for a bailout from the International Monetary Fund (IMF).
The present financial situation of the country is so precarious that the government is finding it very difficult to yield to some of these labour agitations and demands for better conditions of service, hence these unstable situations and threat of strike to drum home the concerns of workers in the formal sector of the economy.
Just recently, July 4, 2022, four teachers’ unions in the country, declared a nationwide strike over government’s failure to meet the June 30, 2022 deadline they gave it for the payment of their Cost of Living Allowance. The Unions are, The Ghana National Association of teachers (GNAT), National Association of Graduate Teachers (NAGRAT), Teachers and Educational Workers Union (TEWU) and the Coalition of Concerned Teachers (CCT).
FOUR TEACHER UNIONS DEMAND COLA
According to a statement read by the General Secretary of GNAT, they had been compelled under the current circumstances to publicly communicate to Ghanaians their intention to go on strike, having gone passed the June 30, 2022 deadline they gave to government for the payment of the COLA. Consequently, they had decided to embark on the strike with retrospective effect from July 4, 2022. He said; “By this, we are informing the general public that, we are withdrawing services in all the pre-tertiary education institutions. This includes teaching and non-teaching staff.”
He said the teacher groups were disappointed at the government’s failure to heed their calls, hence the strike action. The teachers are fighting for the payment of between 20 per cent and 30 per cent of their salaries as COLA. Their demands are coming at the time when the government appeared to be constraint with weight of an increasingly tighter economic environment that has compelled the country to seek an assistance from the IMF to restructure the economy.
PROFESSIONAL NURSES AND MIDWIVES JOIN THE FRAY
While the teachers’ agitations remain unsolved, the leadership of the Union of Professional Nurses and Midwives, Ghana (UPNMG) has threatened the government to pay all public sector members of the union COLA to avert further industrial action. According to the union, “it is surprised at the laxity with which the welfare of nurses and midwives have been bundled within these hard economic times and wants the government to intervene by paying its members COLA as it was done in 2014 in a similar economic situation.” The union stated in a press release issued recently that it expected nothing short of similar stopgap measure to cushion the many nurses and midwives in the country.
These threats have assumed a wider dimension in most recent past with another call from the Ghana Medical Association (GMA) to government to pay doctors the necessary COLA to cushion them in view of the present economic difficulties. Hear the General Secretary of the GMA, Dr. Titus Beyuo; “Doctors, like other members of organised labour, have equally been hit by the current economic hardships. The GMA is part of the bigger group called the FORUM which has also called for the COLA. We are singing the same song and we have wished that government would have started with us much earlier to negotiate and discuss this matter.”
DOCTORS SOUND THE ALARM BELL
Highlighting the plight of doctors, Dr. Beyuo said “doctors were struggling we are buying from the same market, we are buying the same fuel, we don’t get fuel coupons and doctors have parked their cars and are now getting on board trotro, because they can no longer afford fuel.”
It appears that these strikes are going to continue unabated for some time, unless the government finds ways and means within the current economic struggles to address the concerns of workers across board. Any piecemeal approach to these agitations by the various unions will bring in its wake massive strikes from other labour unions which the government will find it difficult to contain.
NEGATIVE REMARKS FROM MINISTERS ABOUT THE STRIKES
The negative and provocative remarks from some government officials including ministers of state concerning these strikes by the labour unions if not checked, will infuriate the striking workers and affect any efforts by the government to negotiate meaningfully with the various unions on the way forward in order to find lasting solutions to the impasse. For now, the government needs to be tactful and meticulous in handling this matter and refrain from the unfavourable comments on the issue by some ministers and other political communicators.
We are indeed in terrible times and our financial situation is so bad and precarious that, we have to run to the IMF for a necessary bailout to our economic woes and challenges. Just as most of our economic and financial think tanks have alluded, going to the IMF for financial bailout is not a panacea to our problems, however, we don’t have any option than to access the facility. According to the financial analysts and economists, we are bound to face austere situation as there will be harsh conditions attached to the IMF facility. All the same, Ghanaians ought to brace themselves to face the challenges and the emerging consequences squarely.These labour agitations will eventually, heighten the current economic situation and put more pressure on government.
REDUCING THE SIZE OF GOVERNMENT
The call by Ghanaians to President Nana Addo Dankwa Akufo-Addo to take a second look at the large number of his ministers and other appointees in government i.e. presidential staffers and reduce the number so as to cut down expenditure, might be in the right direction and needs to be given a serious thought and consideration. At the least, the reshuffling of the ministers is necessary at this material time to save the needed revenue to take care of our striking teachers, nurses and doctors who are doing a yeoman’s job to our dear nation.
These frequent strikes by the various labour unions have reminded me of ‘Things Fall Apart’, the debut novel by the Nigerian author Chinua Achebe which was first published in 1958. Indeed, things are fallen apart in our dear and beautiful country called Ghana and it appears that the centre cannot hold.
NATIONWIDE STRIKE IN THE OFFING
Government needs to handle these threats of strike by the labour unions maturely, otherwise when they get out of hand, we will be in a serious crisis. Indications are that these strikes will soon assume a wider dimension as the mother union- the Public Services Workers’ Union (PSWU) has set aside next Tuesday, July 19, 2022 for a nationwide industrial action to press home their demand for the payment of COLA to all members. Imagine doctors, nurses, mortuary attendants and other utility providers such as Electricity Company of Ghana and Ghana Water Company embarking on total strike, what will be the fate of this country? A word to a wise is enough!
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By Charles Neequaye
Three days into her work with us, Kwakyewaa became an indispensable member of our team, and our contractors were very pleased with her. She gave them advice on the placement of electrical fittings.
She also contacted a couple of paint specialists and, after joining them to test their quality, we chose their products, which saved me a very substantial amount. On the evening of the third day I drove her home’.
‘Kwakyewaa, we have been so busy we haven’t had the chance to chat’.
‘Yes indeed. I have been hoping we could talk. But why don’t you have your say first’.
‘Okay. The first thing I would like to say is actually a question, and I hope you don’t mind my asking’.
‘Certainly not. Please go ahead’.
‘Well, I, I am really enjoying working with you. You have done quite a lot for us, and I really appreciate that. But I mean that on the personal level, I like being with you, and I wish, er ………….’
‘I like being with you too, apart from the fact that I respect what you are doing, and I wish I could do this on a regular basis. But what about the fact of your relationship with Abena? Even though your relationship is practically over, would it not look funny that within a short time of ending the relationship you quickly grab her cousin?’
‘She’s your cousin, not your sister. And she’s already started a new relationship. Moreover, she doesn’t have any respect for me. You’ve heard the disparaging things she’s being saying about me’.
‘She’s obviously being influenced by Jennifer, but I would have thought that she would at least reflect a little before believing them’.
‘You went to Tech, so you know that this type of thing is common, even though it’s boys who indulge in it. It’s called ‘Takashi’. If you want a girl and you are not confident of winning her normally, you tell her false stories about the guy she’s going out with. Most of the time it doesn’t work, but in this case it has worked. It’s almost funny’. I stopped in front of her home, and just as I was driving off Esaaba called me.
‘David, Mom would like a word with you’. So I locked the car and went in with them.
‘My son David. I learned yesterday that you and Abena have ended your relationship. I wasn’t pleased to hear it, because you know that I have come to regard you as my son. I heard Esaaba and Abena arguing, and when I asked them they said it was due to her decision to stop seeing you. Abena is adamant that she will not change her decision, and in fact she has started going out with another person. So what can I say? I’m glad that you have not stopped coming here, because I want to see you here regularly’.
‘Don’t worry at all Mom. I will be very regular here, and you can always call me whenever you need me’. ‘Thank you, my son. Now, the second thing. I hear Kwakyewaa has started helping you at your office. I also hear that in addition to your job with the EU, you have a big company. I really admire you. You are so humble and hardworking’. ‘Mom, let me tell you this. Kwakyewaa has been extremely helpful to us. She has already made a lot of difference in our work. I am really sorry that she will have to return to France in ten days’ time’. ‘
Ah, but I thought you said you will not allow me to go back. Have you changed your mind? I am thinking of staying for a while’,
‘Ei, Kwakyewaa!’ Esaaba said. ‘What will your parents say? You want to stay for how long?’
‘Mom’, my parents are in London, and I have been in France on my own for two years. I believe that what I’m doing with Bernard is really useful. I’m not even thinking about money. I will stay for a month or two, maybe even three’.
‘Let me correct you there. You will not work for us for one day without being paid. Now, tomorrow, I will take you to my other site, and show you what we are doing there. Then you can take a good decision. For now, Mom, we have something to discuss. Goodnight’.
‘Okay madam Kwakyewaa’, I said as we walked to my car, ‘will you give me a chance? I have really developed feelings for you, and I believe we can get along together. I can assure you that I have nothing to hide, and ……………’
‘You don’t need to talk much. I accept. Unconditionally. Let’s go and take a look at the site tomorrow’.
She called me fifteen minutes after I left their house.
‘David, I’ve told Esaaba. She’s very surprised, and very excited. So it’s official now. She wants to talk with you.
‘Bernard, do you know how I will call what you’ve just done? It’s a smooth transfer, within the same family. Congrats, I’m happy for you’.
These legal provisions strongly resonate with Islamic teachings on the protection of the vulnerable, particularly children and victims of abuse.
The Prophet Muhammad (pbuh) emphatically condemned all forms of exploitation and injustice. He said: “Allah will be against three persons on the Day of Resurrection… one who sells a free person and consumes his price” (Ṣaḥīḥ al-Bukhārī). This Hadith directly condemns practices akin to human trafficking, where individuals are commodified for profit.
Additionally, the Prophet (pbuh) stated: “Whoever does not show mercy to our young ones… is not one of us” (Tirmidhī), underscoring the obligation to protect children from harm. These teachings reinforce that exploitation, abuse, and coercion are grave sins in Islam.
Synthesis
While Ghana’s legal frameworks are robust and aligned with both international standards and Islamic ethical principles, the implementation gap remains the primary challenge. Bridging this gap requires not only strengthening legal enforcement but also integrating ethical, religious, and community-based mobilization to reshape societal attitudes and enhance vigilance against trafficking.
The Strategic Role of Religious Leadership
Religious leaders occupy a uniquely influential position within society, functioning not only as spiritual guides but also as custodians of moral order and social cohesion. They command significant social capital, derived from deep-rooted trust, legitimacy, and continuous engagement with community members. In many contexts, they are perceived as intermediaries between the divine and humanity, entrusted with overseeing critical life events such as childbirth, marriage, burial rites, and conflict resolution. This positions them as indispensable actors in shaping both private conduct and public morality.
Theoretical Significance
Within Islamic sociology, religious leaders act as norm entrepreneurs, shaping:
• Moral consciousness by interpreting religious texts in contemporary contexts
• Social norms by defining acceptable and unacceptable behaviour
• Behavioural compliance through moral persuasion and spiritual accountability
Their authority extends beyond ritual functions to influencing socio-political attitudes, making them key agents in combating systemic injustices such as human trafficking.
Why religious leaders are vital in combating human trafficking
Trust and Legitimacy: Communities are more likely to accept guidance from religious leaders than from state institutions alone.
Grassroots Reach: Regular gatherings (e.g., Friday prayers, naming ceremonies, officiating marriages and burial services) provide direct access to large audiences. Religious leaders have access to the entire communities through the roles they play in societies.
Moral Framing: They can redefine trafficking not just as a crime, but as a grave sin (ḥarām), thereby strengthening deterrence.
Cultural Influence: They shape attitudes toward family decisions, migration, and child welfare key entry points for traffickers.
Conflict Mediation Role: Their involvement in family and communal disputes enables early detection of vulnerability and exploitation risks.
Practical Interventions
Normative Reframing
Clearly articulate human trafficking as a severe violation of Islamic principles, emphasizing accountability before Allah.
Sermonic Advocacy (Khutbahs)
Institutionalize anti-trafficking education within sermons, linking scriptural teachings to contemporary realities.
Community Surveillance and Early Warning Systems
Encourage congregants to report suspicious movements or deceptive recruitment practices, fostering collective vigilance.
Imamship Counselling and Family Guidance
Imams provide advisory support to families, particularly in rural areas, to resist false promises of employment or education.
Intersectoral Collaboration
Build partnerships with government agencies, NGOs, and international organizations such as the International Justice Mission to align moral advocacy with legal enforcement.
Victim Reintegration Support
Facilitate stigma reduction and social reintegration of survivors through compassionate community engagement.
In sum, religious leaders are not merely passive moral voices but strategic actors in social transformation. Their integration into anti-trafficking efforts bridges the gap between law and lived reality, ensuring that legal prohibitions are reinforced by moral conviction and community action.
Ethical Foundations (Conceptual Analysis)
Religious interventions against human trafficking must be firmly grounded in the theological and ethical attributes of Allah, which serve as the ultimate source of moral guidance in Islam. These divine attributes are not merely abstract concepts but functional principles that shape human conduct and social responsibility.
• Al-‘Adl (The Just)
Allah is perfectly just, and His justice (‘adl) denotes absolute fairness, balance, and the uncompromising rejection of oppression (ẓulm). In practical terms, this attribute obligates believers especially religious leaders to actively confront injustice in all its forms. Humantrafficking, which thrives on exploitation, coercion, and inequality, stands in direct opposition to divine justice. Grounding interventions in Al-‘Adl therefore requires advocating for accountability, supporting legal enforcement, and ensuring that perpetrators are brought to justice while victims receive their rightful protection.
• Ar-Raḥmān (The Universally Merciful)
Allah’s mercy (raḥmah) encompasses all creation, reflecting compassion, care, and benevolence without limitation. This attribute establishes an ethical imperative to respond to victims of trafficking with empathy, dignity, and restorative support. Religious leaders, drawing from Ar- Raḥmān, are called to prioritize healing, rehabilitation, and reintegration, ensuring that survivors are not stigmatized but rather supported in rebuilding their lives. Mercy here extends beyond charity to structured compassion that restores human dignity.
• Al-Ḥafīẓ (The Preserver and Protector)
Allah as Al-Ḥafīẓ signifies ultimate guardianship, preservation, and protection over all beings. This attribute places a collective responsibility on society to safeguard the vulnerable particularly
Women, children, and marginalized groups who are most at risk of trafficking. For religious leaders, embodying this attribute involves proactive vigilance, community education, and the establishment of protective mechanisms that prevent exploitation before it occurs.
Synthesis
When religious leadership is anchored in these divine attributes, it transcends passive moral instruction and evolves into active ethical stewardship. Justice demands resistance to exploitation, mercy ensures compassionate care for victims, and protection mandates preventive action.
Together, these principles transform religious leaders into powerful agents of social justice, capable of mobilizing communities toward the eradication of human trafficking.
Maqāṣid al-Sharīʿah and Human Trafficking (Conceptual Analysis)
What is Maqāṣid al-Sharīʿah?
Maqāṣid al-Sharīʿah refers to the higher objectives and overarching purposes of Islamic law,which are fundamentally designed to secure human welfare (maṣlaḥah) and prevent harm (mafsadah). Rather than focusing solely on legal rules, this framework emphasizes the ethical spirit and societal outcomes of Sharīʿah.
Classical scholars such as al-Ghazālī and al-Shāṭibīsystematized these objectives into five universal protections: religion (dīn), life (nafs), intellect(‘aql), lineage (nasl), and wealth (māl). These are regarded as essential necessities (ḍarūriyyāt) forthe preservation of a just and functional society (Shinkafi & Ali, 2017; Malik, 2015).
Importantly, Maqāṣid al-Sharīʿah provides a dynamic and policy-relevant framework, enabling Islamic law to address contemporary challenges such as human trafficking by prioritizing justice, dignity, and human flourishing.
