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Of rat catcher, ambitions
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It was the day for the interview. Boys as small as 11 and as old as 22 and numbering about 120 were scheduled to individually face a panel of three to justify their inclusion in the first year list of students of the secondary school that was their first choice.
The Common Entrance Exam (CEE) marks would be added to marks obtained at the interview, out of which a borderline would be drawn to make way for 80 new students. The rest could go to hell or become cocoyam farmers if they chose.
Incidentally, that was the year the school authorities decided not to enrol ‘grandfathers’. Hitherto, bearded men were admitted into form one primarily because the school needed physically powerful students to represent it during sporting activities.
Apparently, most of such muscled, macho candidates had stayed all their lives in the villages chasing rats and racing with grass cutters that didn’t want to end up in the soup pot. The skills of such candidates were thus harnessed to win hundred-metre races at inter-school athletics, meetings. Some could also run 800 metres like the antelope.
Some of these over-aged students loved school and had ambitions. They started school at the age of about 12. By the time they got to Form 4, they’d hit 22. They sat for the CEE, passed and got enrolled into secondary schools where they featured prominently in athletics because of their rat-catching skills and styles.
Normally they were not good footballers because they were notorious for scoring ‘own goals’. Neither were they good table-tennis players because they held the bats as if they were going to weed a cassava farm. But in the school-choir, they were fantastic as bass singers. In fact they sang double-bass and the school buildings shook with the resonance.
It was often the tradition that the biggest ‘man’ in the school was made the dining hall prefect in his final year. By that time, he should look like a Rwandan militiaman, and should eat like an idiot. However, they kept the discipline because of occasional slaps they dished out to recalcitrant juniors.
It also became registered that because the older boys developed uncontrolled appetite and passion for double-plates, they instigated the students to riot whenever there were lapses in proper nutritional management.
The big students, were, therefore, useful in certain ways but problematic in others because they were also bullies.
That year, the authorities decided that the tall middle-weight candidates wouldn’t be admitted, but they came for the interview all the same thinking that they would even be given preferences because they could compete with grasscutters in any free race.
The biggest and tallest entrant that year was a Togolese. While the lad was schooling at the primary level in Togo, his father was in Ghana. Having completed, he joined his Dad and attended middle school in Sikaman and studied Anglais. Luckily he passed the entrance exam although his English was quite damaging to the human ear.
Before the interview session, the headmaster came round to look at the candidates present. The Togolese copper arrived a bit late and when he landed, many mistook him for a pantryman. He grinned contentedly and was quite magnificent with his shirt tucked into a tight pair of shorts. His muscles bulged
When the headmaster saw him, he was awed. This was a classic example of men they didn’t want to admit into the school; a perfect specimen of the undesirables. The boy, sorry man, was almost 25, barefoot, completely shaven with close-cropped hair like a convict, hard face with a noble ambition to become either a lawyer or doctor.
His colleagues curiously studied him and agreed that he’d be a good sprinter for the school although they also admitted his appetite for food will be a problem to humanity.
The headmaster called him to have a chat.
“What’s your name?”
“Kormi,” he replied and grinned sheepishly.
“That’s the only name you have?”
“No. Kormi Drakey”, he said crudely.
“You’re a big boy”, the headmaster observed.
“Why have you applied to this school?”
“I can do sports well”, Drakey declared. “That’s why I apply”.
The implication was that he applied to help the school through its sporting problems and that his enrolment should be a matter of course, an issue of undisputed priority.
“You can run well?” the headmaster asked.
“Yes. Look at my thighs; couldn’t you see it? I be zonal champion. 100 metres, 200 and long jump. Nobody fit me.”
The headmaster was doubly impressed with the curriculum vitae. The boy was not a giant, he was indeed going to show his class.
“Okay”, said the headmaster. “Run round the park and let’s see your stamina.”
Drakey immediately took off like an Olympic champion as the headmaster called out the name of the first candidate on the list to begin the interviews.
Drakey circled the large park 13 times, and when he became very tired, he stopped and headed for the master’s office where the interview was taking place. He was sweating and bedraggled. The other candidates laughed because the Togolese machoman’s destiny was becoming quite tragic.
He opened the door and when the headmaster saw him, he was amused. He has forgotten all about the six foot candidate was becoming quite tragic. “Is that all you can run?” he asked.
This, certainly, was an irritating question.
“Didn’t you see me?” Drakey ejaculated. “I ran be a hare 13 good rounds. No be joke at all-o”.
Okay go and wait for your turn. It turned out that Drakey was indeed not given an admission letter after the ordeal, whereupon he became furious and insulted the headmaster.
“If you know you won’t took me why should you take me run like that? You don’t have sense? Is that how to treat a woman being? Your mother!”
Of course that wasn’t the right way to treat a human being much more a “woman being.” The case would have been referred to the then Ombudsman.
I was reminded of this incident when Samuel Adade was sacked from school because he was married, apart from the fact that he was grossly over-aged. The guy wanted to be somebody in life and saw education as the way out. Why should he be denied the opportunity?
His wife is dead and they still do not want him back in the school. This is clearly unjust. Sikaman Palava submits that a man’s education cannot be stifled because of age and marital status at this time when we are even encouraging the idea of functional literacy for our fathers and grandmothers. If 60 year olds are being encouraged to learn, why should a 22-year old be denied the opportunity just because he is married?
In some overseas countries, even 90 year olds are pursuing degree courses although they know they’d die the next minute.
If Master Adade cannot be enrolled because of his “old” age of 22, then functional literacy is no longer anything to encourage. Don’t you get my point?
This article was first written on Saturday, September 17, 1994
“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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