Features
Questions for America
• World’s policeman
If there is one single country that fascinates me, it is the almighty United States of America. A very boastful nation, the US catches my attention every time there is news about that country.
I was taught by Americans during a period I consider critical in my development as a human. Ms. Elizabeth Suhre taught me English language for three years. Carol Wool and one Ms. Fenning taught me Physics and Mr. Brunner taught me Chemistry. They were Peace Corps Volunteers in the sixties and seventies.
I know the economic geography of the US at my fingertips, and I respect Americans for their work ethics, especially their farmers, ranchers, and manufacturers. Americans generally don’t care who occupies the White House so long as life is bearable for a comfortable existence. A democracy that suits America is made to work like clockwork.
The system set out in the articles of statehood is made to work, irrespective of who their president is. Now, my question is: Why doesn’t America allow other countries to run their affairs the way they are best suited to their own circumstances? Does America really believe Western democracy is the ideal and workable system for the rest of the world?
Conferring on itself the role of policeman of the world, America tries to impose its values on the rest of the world and whip ‘recalcitrant’ countries into line. Without recourse to the cultures of other nations, the US uses brute force, overthrowing some in the process.
Cases abound to prove this. Between the time the US invaded Iraq and the time they left that country, how many Iraqi and American souls were lost? If Saddam Hussein were still in charge, would that number of his countrymen have died? Would thousands of American soldiers have died needlessly? Has Iraq fared better after the Yankee invasion?
Let us ask the same of Libya. Libya has known no peace since America, aided and bamboozled by France, murdered Muammar Gaddafi. The late Libyan leader’s crime was to make Africa independent of foreign direction. Also, the West could not come to terms with the fact that Libya did not tie its economy to the apron strings of the Bretton Woods institutions.
America has not learnt any lessons from the humiliation it suffered in Vietnam, yet it has ventured out to Somalia, Iran, and Afghanistan. Not only that. With all the gloating over being the most powerful nation on earth, America cries out to the world about cyberattacks from outside its shores anytime there are elections. They blame this on China, Russia, Iran, and others they see as rogue states. How come?
I think America has the largest technology hub in the world, located in Silicon Valley. Yet they cannot build firewalls to fend off cyberattacks? So, wherein lies the might of the US? Aren’t there more questions for America than there are answers?
Why should any country be interested in who Americans elect? It is because the US is too loud-mouthed. They brag about almost anything under the sun while others sit quietly strategising about technological advancement. Every noisome pestilence has a soft underbelly that is exposed to attacks from the irritated enemy. And this fact is lost on the US.
Is the US aware it irritates the rest of the world by imposing its will on the rest of us? In the end, they end up paying the price for their misdeeds. Osama bin Laden was a progeny of American foolhardiness, yet he bloodied America’s nose on 9/11, not so? To the extent that the US has become so skittish, it has deployed $400,000 missiles to shoot down $25 balloons after the scare of a Chinese spy balloon. I can’t laugh well enough.
Can America point to just one country they went into and left a success story behind? I am not happy with Czar Putin’s war on Ukraine. It is my prayer that Ukraine drives the Russians out of its soil because no country has the right to want to annex another. This argument about Russia being wary of NATO expansion seems balderdash to me.
I believe that because many of these countries, including Russia, have too many stockpiles of weapons they need to dispose of and build new ones, Ukraine comes in handy. In the final analysis, Russia and NATO will be richer because Ukraine will end up paying billions of dollars for all the armament supplied to it.
I still have questions, though. Will America tolerate Russian military bases in the western hemisphere in, say, Cuba or Haiti? How about Mexico asking Czar Putin to build a nuclear plant on its soil? I will not claim to understand geopolitics, but this idea of “you are either with us or against us” must give way to the acceptance of every sovereign nation to choose their own path to suit their needs and circumstances.
By its posturing, America does not want any country to have a mind of its own. Meanwhile, Americans speak and write English language the way it suits them, and not even the English complain. Americans play football, not with their feet. America speaks descriptive English, not classical.
Americans do not ride horses; they ride ‘horse back.’ Simply put, they just want to be Americans. How come they don’t want others to be what or who they want them to be?
Haiti has descended into anarchy, insolvency, and failure just next door, but America will not help sanitise that hemisphere. What sense does it make to want to help Ukraine while there is bloodshed on a daily basis close by? I am not suggesting that Ukraine not be helped, but is it because Haiti is of little or no economic significance to America’s interests? Or because that country was a French territory?
I believe the rest of the world will applaud the US if it sends troops to take down the criminal gangs that seem to be taking the whole nation of Haiti hostage. That is what a big brother does. But America will talk so much about China without talking to the Chinese themselves.
They talk plenty about Russia yet stay away from talking to the Russians. It is the same with Iran.
About a week ago, Iran claimed it had almost reached an agreement on a prisoner swap with the US, but Washington quickly denied ever talking with the Iranians.
What hurts is the fact that there are many Americans who have become early veterans before age 25. I have children of friends and relatives who have seen action in Iraq and Afghanistan before they could mature as young adults. Many of their war veterans suffer lifelong post-war trauma. Some have become drug addicts, homeless, and destitute. Theirs is a wasted generation.
Now, francophone Africa seems to be awakening to France’s economic strangulation that has been their lot since that country colonised them and is breaking ranks. Mali and Burkina Faso are very recent examples, and the West has every reason to be worried. Worried, not because the people want to chart their own path but because of their romance with the criminal gang called the Wagner Group.
These are mercenaries who will plunder these countries’ mineral resources in return for their ‘services.’ America is not blind to the fact that France gets these poor countries to deposit their foreign reserves in France. When these countries need loans, France lends them its own money and charges interest on the same money. Has America ever called France’s attention to this immorality?
What kind of policeman is the US? Personally, I feel nervous about this Wagner Group on African soil. Those of our leaders who have opened their borders to this group are playing with a venomous reptile. But America and the West must admit that their actions are driving others into the arms of groups like Wagner.
This writer may be simplistic in looking at these things, but when common sense is ignored, it becomes rather expensive to mend destroyed fences.
Writer’s email address:
akofa45@yahoo.com
By Dr. Akofa K. Segbefia
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.
