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Reparation for the Slave Trade?
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Ghana’s President, Nana Addo Dankwa Akuffo-Addo, is reported to have asked those nations that benefitted from the obnoxious Trans-Atlantic Slave Trade to pay reparation to the victims.
Nana Addo said this when he took his turn to address the 78th session of the General Assembly in New York recently.
“No amount of money will ever make up for the horrors, but it would make the point that evil was perpetrated, that millions of productive Africans were snatched from the embrace of our continent, and put to work in the Americas and the Caribbean without compensation for their labour,” Nana Addo is quoted as saying.
Avid students of history know that America and some of its European partners advanced and developed on the back of slave labour. We know that in that time human beings, our forebears, became nothing more than commodities in auction markets.
These were Africans in their prime; weavers, fishers, farmers, craftsmen etc. The slave dealers looked out for able-bodied young men and women who could serve as good plantation labourers and studs and wenches to sire their own replacements as they aged in those faraway lands.
As I have written many times, the Church and the Crown took commissions on every slave that was delivered to the Americas. Their complicity in the despicable act cannot be pushed under the carpet. They knew that the black race was the progenitor of all races on earth, yet allowed them to be treated like garbage. It is unconscionable.
At a symposium that I was invited to in New York about a decade ago, the young African-Americans in the auditorium were palpably angry with those of us in Africa. Their reason was that they were sold into slavery by our chiefs and elders and so harboured a disdain for the remainder of us here. Apparently, they were fed this false narrative by their slave masters.
When it was my turn, I agreed that fratricidal and feudal wars among us at that time very likely made it possible to sell off war captives; and our chiefs were the commanders-in-chief of their armies.
I was also quick to say that more than sixty percent of them were abducted by Europeans who can be described as slave raiders. I made them aware that it was more profitable for these raiders or abductors to waylay the people than pay for them.
“You have fifty percent of our story because once you were taken away we did not know anything anymore; and we have the other fifty. Unless we bring these together, others will be in control of the narrative, so holding us in contempt does not help our cause as victims of this organized crime,” I concluded.
During question time, I pointed out that both Africans at home and in the Diaspora should be grateful to Alex Haley whose epic book, Roots, threw the light on our understanding of what might have happened after our forebears left our shores. The story of Gambian, Kunta Kinte, tells our ordeal more succinctly. The Gambia river is called Kambi by the locals.
But whichever way the narrative is, slavery by all standards is a crime against humanity. Up till today, blacks are discriminated against in almost all Caucasian societies. Argentina made it a state policy to not have Argentines of African descent. All blacks in that country after the slave trade was abolished were either exterminated or ‘exported’ from that country.
The call, therefore, for reparation is a good one. Before Akuffo Addo, many African leaders had made a strong case for reparation. To remind the world, Nana Addo stated that money cannot assuage the pain of a continent whose labour enriched the West.Our leaders must be relentless in asking for this reparation.
But first, how will this reparation be quantified? Which countries were most affected by the slave trade? At least, we know which forts and castles served as holding centres for slaves awaiting shipments. My understanding is that the slave ships had detailed manifests of their human cargoes, so getting a near accurate percentage may not be too difficult.
Secondly, what form will this reparation be? Are we asking for money, equitable economic opportunities as in the West or both? Sadly, our African Union cannot agree and speak with one voice, so how do we get started? Already, African leaders are taking different sides in the Russia-Ukraine and Israel-Gaza conflicts. A typical African example.
Thirdly, who will manage whatever reparations that may be agreed upon is another matter altogether. If it is established that certain countries lost more persons to slavery, will the reparations come to the countries on a pro rata basis? The more slaves taken from you, the more your quantum of reparation.
The complexity of all this is that Africans were illiterate at the time of slavery and have no records of the families that lost their relatives to the human trade. So, do the respective countries become the beneficiary recipients of reparation on behalf of the people? This might be the plausible way out; and that is where I cringe.
I cringe at that possibility because Africans know too well that their present crop of leaders cannot be trusted to use proceeds from reparation to the benefit of the mass of their people; not by a long shot.
My personal recommendation is for the United Nations (UN) to put together a Trustee of Experts to, first, look at the priority needs of the beneficiary countries and, second, to administer the disbursement accordingly. The moment our politicians get their hands into the pie, zilch will be done for the people.
Then we want to think about our compatriots in the Americas and Caribbean. In the United States they are referred to as African-Americans. When I was a student in the sixties they were Afro-Americans. As direct descendants of slaves, will these blacks also be considered in the reparation package? Admittedly, many African-Americans have done well for themselves, some excelling in their various fields of endeavour.
But the majority of them in the U.S. are under the radar of achievement, resorting to crimes of all shades, drug addiction, prostitution and many more vices. How do they benefit from the back-breaking toil of their ancestors? To exclude them will make them angrier than they ever have been.
What the country of Haiti has been reduced to currently is a case in point. Social order has been turned on its head by gangs in murderous abandon. This is the time to press the reparation button harder so that justice is seen to have been served. Whatever the case may be, our forebears must not suffer and die in vain.
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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