Features
Our dead fishing industry
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As a vegetarian, do I have to bother if others do not get their meat and fish to eat? The answer simply is yes, I am bothered because being vegetarian is a choice which I have no right to impose on anyone; not even on my family. My son, however, chose vegetarianism along the way. And my youngest daughter too.
Ghanaians love their fish and consume over a million tonnes annually. Almost all of our coastal communities are into fishing as a source of livelihood. Indeed, statistics tell us that about 10 per cent of Ghana’s population is engaged in fishing. This means a little over three million Ghanaians are into fishing. But I think this figure needs a review downward since our inland water bodies are being degraded and throwing our fishers out of business. In fact, the only natural environment for fish to thrive in is water.
The Tema fishing harbour has all but died since the middle of last year. All fishing vessels, except a few tuna trawlers, have been grounded because the Ghana Maritime Authority has now woken up from its slumber to insist that these fishing vessels are primed to international standards before they go out to sea.
This edict has affected the operators financially in these hard times that they have virtually nothing to fix their vessels with. The institutional failure in our land is so nauseating that the ordinary man becomes a victim. Of course, standards must be maintained, no doubt, but why did the Maritime Authority wait all these years for these poor fisher folks to manage their businesses the way they knew only to be shackled when they least expected it?
Now, only those with connections in high places import frozen fish into the country. Today, trading in frozen fish is the only activity at the fishing harbour in Tema. One can only get some fresh fish from the artisanal canoe fishers, a negligible undertaking. Those on the value chain of fishing activities at the harbour are out of commission at this point in time.
The situation is not different at the landing beaches. At Jamestown in Accra, plastic waste constitutes the greater percentage of what the fishermen haul ashore from each expedition. And this adds to the cost of repairing their fishing gear.
We have a Fisheries Commission but I wonder if it has all the data on what fishery is all about. Research findings are gathering dust on shelves, because we do not yet have the culture of using research material to better our lot. Every available water body that has living microorganisms is a resource for aquatic life. Rivers, lagoons, lakes and ponds serve this purpose.
The Fisheries Commission should be the one spearheading the fight against the pollution of our water bodies by illegal mining operators, not the Ministry of Lands and Natural Resources. It is because once the rivers are polluted with toxic chemicals, aquatic life is lost, thus depriving the fishers of their source of livelihood and the communities their source of protein.
The Fisheries Commission seems to be unaware that the estuaries of our rivers have all been silted, thereby starving mangroves of nutrients and cover for the spawning of crustacians like crabs, prawns and shrimps. As a result, shrimpers have folded up their business.
Take the estuary of the Volta River, for example. The silting of this area has given rise to water hyacinth along the banks of the river right from Kpong in the Asuogyaman District all the way down to Sogakope and Ada in the South Tongu and Dangme East Districts respectively. The river used to discharge water into the Keta Lagoon by way of Galo and Savietula and, as a result, introduce new fish varieties into the lagoon. That has not happened in the last thirty-five years or so and nothing is being done to reverse this.
I spent 15 years living by the Keta Lagoon, first in Keta itself, Anyako and Anloga in1957.
At Anyako, my grand-aunt fried over a dozen species of fish for sale in Accra. One room was dedicated to baskets of assorted fish right from the floor to the ceiling. I didn’t need permission to help myself with any that caught my fancy, but I never took undue advantage.
Personally, I went fishing for sport. After all, there was more than enough in my home to choose from, but I loved the water and seeing fish live in its own environment had its own therapeutic attraction for, and effect on, me. Today, the Keta Lagoon cannot boast of even a quarter of a dozen species.
Oh, how I miss those fishing trips. I loved the hook-and-line fishing since my grandparents did not permit me to go with the professionals for fear I might impede their work, according to them, was my precocious disposition.
I was also fascinated with drag-line fishing. Two people would drag a twine 20 or 30 metres between them on the bed of shallow water. Others waded in behind the twine and, as the fish ducked flat under the twine and embedded in the sand, sunlight exposed their shiny bodies and were quickly picked up. Today, it is no fun trying to fish in this once life-sustaining environment.
The Volta River Authority (VRA) cannot be bothered by the silting of the Volta River. I sighted a letter written by Hon. Ken Dzirasah, a former Member of Parliament for South Tongu and Deputy Speaker to the VRA to address the issue and the effect on the economy of the area. Nothing seems to be done about this.
Lake Bosumtwi is also losing its fish stock. It seems the Ministry of Fisheries is only interested in revenue from licensing fishing companies operating in the oceanic maritime zones. What about inland fishing? Is the Ministry following the provisions in the Fisheries Act to the letter?
Meanwhile, fish constitutes the greatest source of Ghanaians’ protein needs, yet we have leaders over the years who have not taken the fishery sector seriously. Prized fishes are spawned and carried by the Benguela currents along the Gulf of Guinea all the way to the West and North Atlantic. Why we do not take advantage to maximize our harvest of these fishes beats my mind.
State intervention with the supply of what is known as pre-mixed fuel is even undermined by state officials who take bribes in the supply chain or divert the fuel to other areas.
The fight against pollution of our water bodies must be relentless and offenders severely punished. Not only do we need fish for consumption, we need water for our very existence as a people.
We must be worried when the very people whose duty it is to ensure our lives are assured are the ones alleged to be involved in mining activities that pollute the environment and water bodies. Only God knows what future we bequeath to our children and their children.
Post Script: I take this opportunity to wish my dear readers Merry Christmas and Happy 2023. I appreciate the mails you send.
Writer’s email address:
akofa45@yahoo.com
By Dr. Akofa K. Segbefia
“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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