Features
Of Monuments and Graves
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• The Asomdwee Park was renovated recently
The last two weeks have been quite eventful for Ghanaians. First was the news that the Nkrumah Mausoleum was going to be refurbished to greater tourism standards, only that this time names or items of the very people who opposed him, and some who made attempts on his life, were to be added for good measure.
Second was the refurbishment of the grave/tomb of the only President to have, so far, died in office; Professor John Evans Atta Mills. It was to commemorate ten years of his death. I remember that day. I had woken up early in the Bronx to check on my home back in Accra when I had a call from one of my daughters about his death.
I called Kofi Abotsi of the Voice of America and broke the news to him. He did not believe me. He made a few calls to Accra and got confirmation. My friend, John Dramani Mahama, his vice, had left New York a few days earlier after launching his uto-biography ( My first coup d’etat) in the Big Apple.
I decided to return home to commiserate with Mahama, so I called a cab to take me to JFK. At the JFK departure lounge I sat by an older man when I had a call telling me that John was going to be sworn in as President that evening in Parliament. The man only heard my end of the conversation and asked what was happening in Ghana. I broke the news to him and he told his partner whose reaction drew the attention of other passengers. That was how passengers on that flight got the news. The man was Atta Mills’ mate at Achimota, and he was grief-striken at the news of his death.
If I were Sekou Touré, I would be grieving in my grave for releasing Nkrumah’s body to Ghana. After all, Nkrumah was a co-President of Guinea Conakry at the time of his death so he could have had a state burial in that country. Rather, Sekou was magnanimous to recognise his place of birth and let his remains go. This is Sekou:s offense. Now, attempts are being made on Nkrumah’s death as there were on his life.
No matter what reasons our government has for adding the likes of JB Danquah, Obetsebi Lamptey and others it makes a complete nonsense of the Nkrumah Mausoleum. Though a state monument, it bears Nkrumah’s exclusive identity; nothing more or less. There is nothing wrong for a country to have many monuments; they add to the richness of our culture and tourism potential.
Nkrumah has a unique place in our history and that of the continent and the black race. Let no one tell it differently. To do so will turn our history on its head. The Osagyefo was not an idler in the United Kingdom before he was asked to come home to help in the independence efforts. He was already deeply involved in the Pan-African activities that eventually caught the attention of members of the united Gold Coast Convention (UGCC). They knew and appreciated his pedigree.
So, if the present crop of leaders are minded to honour people they believe are deserving, nothing stops them from building monuments in their honour, but to add anyone to Nkrumah is an insult to the very people they seek to honour. Their subservience to Nkrumah’s stature is sealed by this decision.
What have we done to honour the memory of Paa Grant, the merchant who gave money for Obetsebi Lamptey to go to London and bring Nkrumah down? I am getting increasingly sad that we have come to a point where we cannot build consensus in our national discourse. No nation is built this way. Do we have to mention every single person who plays a part in the preparation of the broth?
Many leaders are known and remembered for great speeches they deliver, but no one is interested in who the speechwriters are. When Nana Addo read a completely plagiarised speech on his first inauguration, he took the backlash; not his speechwriters. The first time I sat back and watched a President read a speech I had written, I felt a sense of deep fulfillment and nationalism even though that President might not know I drafted that speech. I will go to my grave with the joy. No amount of museum in my name can match that joy.
Koku Anyidoho must take praise for his unalloyed dedication to Prof Atta Mills. I recollect when Prof Mills was virtually-orphaned’ after he lost the 2000 presidential bid, Koku, Nii Lantey Vanderpuye and Ludwig Hlodze stood with the Prof, waking up each day to sweep his Kuku Hill offices and run errands for him. This is service; commendable service.
However, no matter our good intentions we have the propensity to do the right thing wrong. This has been Koku’s lot. Might Koku have forgotten that Prof Mills came from a family? Or he just did not care? Even if he loved the late President more than his own family, Koku can lay no claim to his memory above that of the family.
Since the death of Mills, Koku has carried himself as though he is the only person who knew the cause of the president’s death and talks out of turn in that regard. Who is he to demand an autopsy report if he indeed knows what took his boss’s life? He should not cry more than the bereaved.
Koku is the son of the venerated and highly decorated General Anyidoho who saved the country of Rwanda when the rest of the world abandoned that country to its fate during the genocide of 1994. General Anyidoho has stayed away from any public statement, even on security matters, because of his son’s utterances. He fears people will juxtapose whatever he says on Koku’s postulations. I would not want to be in the General’s shoes at this point in time.
I visited the Asomdwe Park a couple of days ago. A pall of great sadness swept through my whole being. I put myself in the shoes of a tourist from Papua. Nothing tells me whose bust I was looking at except who unveiled it and assisted by another inscribed name. Whose bust, I asked me. It is clear Koku engaged in a personal agenda and aggrandizement.
That the state could involve itself in this without recourse to the Mills’ family is a complete failure of leadership. There is nothing wrong to refurbish the Park. It is perfectly in order so to do if the state is so minded. But the one whose grave/tomb is the subject of any attention, left a family behind. Did the state consult with them? Listening to Dr. Cadman Mills deliver his comments at the Atta Mills memorial lecture, it came clear that the state did not consult them. Question is: why?
Either those who advised the President, Nana Addo, on such matters, did not know what they were about or the President refused to take their advice. I believe if Atta Mills was asked where his final resting placeshould be, he would have indicated a private burial in an unmarked grave in his village.
I think there is need for a national discourse on where our leaders choose to be interred. The final resting place for my own buddy, Jerry Rawlings is yet undetermined since the Anlo Traditional Council boycotted his funeral. In one of our numerous encounters I asked Rawlings how he wanted his remains disposed of. I suggested cremation, to which he responded he did not grasp the rationale for that but promised to study literature on that subject.
Great men who chose cremation are at rest from people who would want to capitalise on them. Great minds like Kow Nkensen Arkaah, Prof Kofi Awoonor, Busumuru Kofi Annan and Captain Kojo Tsikata cannot be hounded anywhere for personal glory by anyone. I am not by any means suggesting that Atta Mills should have chosen to be cremated, but what his memory is being subjected to, it might have been a better option for him.
Whatever we do as individuals or as a collective have consequences. The law of retribution is as efficient as it comes. How memories of us will be when we are gone is dependent on what we do today.
By Dr. Akofa K. Segbefia
Writer’s email: akofa45@yahoo.com
“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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