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Over the counter
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In Sikaman, I can bet that almost everybody you see is either a doctor or a pharmacist. If you’re sick, you don’t need to go to the hospital to see a doctor. Just see a friend and tell him your problem. “I have strong headache, bodily pains and loss of appetite.”
Your friend will look into your face and prophesy that you’re also suffering from constipation. Probably your nose looks like that of a chronic ‘constipator’.
“I can’t go to toilet”, you’d readily confirm.
“Don’t worry. Go and buy Chloroquine, four tablets, take two in the morning after koko and two in the evening. Also buy WL; if your stomach is hard take three, otherwise take two. Don’t forget and take four. Also don’t take it and go and board a bus to Kumasi or else you’ll set a national record.
See another friend with the same problem and he’d tell you to go and get Alagbin. “If there is no Alagbin, buy Drastin or Top Tabs. The malaria will go like water.
Meet yet another friend and he is likely to tell you, “Go and buy abom belt (terramycin or ampicillin). Take two straight. Wait for thirty minutes and balance it with three tots of raw akpeteshie. The fever will go long time. Me, this is how I cure my fever-o! Me I’ll never go to hospital and a nurse will be pricking my buttocks with a needle. I am not a fool”.
Somehow, all the four prescriptions by the unorthodox medical practitioners are effective but only to some extent. They can mask the disease called malaria and the patient will experience a sense of relief, but a relapse is inevitable.
In fact, if you’re sick of malaria and you ‘check’ a quarter of bitters, you’ll start sweating like a dock worker. Sweat will burst Alomele forth all over the body and will finally create an air-conditioner in the armpit, a sort of natural cooling system one can always rely upon.
The effect of this local alcohol which surpasses Russian Vodka in international status and ability to turn the human eye, will make you feel the malaria has been evicted from your system. In due course, you certainly will come to appreciate the fact that peters is not a cure for malaria.
From 6.30 p.m., go from one drugstore to another and you’ll see many people buying drugs over the counter. Only about five per cent of them buy with doctors’ prescription.
The rest are self-made, self-promoted doctors and pharmacists who buy butazolidin, malarex, chloroquine, phensic, baralgin, valium, cafenol, kaolin, anusol, chloramphenicol, anacin and many others by their own prescriptions.
Even you can buy syringes over the counter and that is why some herbalists are going about injecting anybody they see. In the process they distribute tetanus free of charge. They are very generous!
We are all guilty of self-medication including me Kwame Alomele. I don’t often cure my malaria by going to the doctor when I know I am also a doctor. The only difference is that I’ve not been to the medical school and sworn the Hippocratic Oath.
Although I realise that self-medication is bad, I’m compelled to do it because it saves me time. Kokotako says he self-medicates because it saves him from the wrath of private doctors who always want to empty his back pocket.
In developed countries over-the-counter drug purchases are forbidden. The druggist may sell you some pain killers and condoms if you want to have a showdown with your fiancée.
But to go to a pharmacist and say you want to buy Indocid without a doctor’s prescription is unheard of, and of course, you’d be given the marching off orders.
Self-medication is a form of drug abuse which must not be encouraged. This form of abuse is common in third world countries because families do not have their own doctors.
Ideally every family is supposed to have a family doctor who comes around periodically to examine the members, offer treatment and advice.
Any ailment is first relayed to him by phone and he gives appropriate advice. He is paid a regular fee, for these services. In Sikaman, only about one per cent of the population can afford the services of a family doctor. The money that would be used to pay the family doctor a week would be of better service if used to prepare groundnut soup that would last some three days.
So in the absence of the family doctor, many act in his stead and do their own by diagnoses, give their own prescriptions often by trial and error and risk wrong medication, under-doses, over-doses. After all, “All die be die”.
Perhaps if health services could be cheaply sought, self-medication will reduce. This brings to mind the idea of the National Health Insurance Scheme and its advantages. Certain diseases like heart ailment that need surgery to correct require between Gh¢ six and 10 million in terms of cost.
The Weekly Spectator has had to launch appeals for funds for those who need money to cure medical conditions including Hole-In-Heart. Some of these appeals will not be necessary if a National Health Insurance Scheme is in place to which anybody who values his health and life could contribute to and benefit therefrom.
This will also reduce the incidence of self-medication because your health needs will always be catered for whether you are suffering from kooko or stubborn constipation.
Perhaps, we’d want to know why the scheme is still not in place!
This article was first published on Saturday, October 15, 1994
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“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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