Features
Senior High School placement system fraught with corruption?
The Computerised School Selection and Placement System (CSSPS) was introduced in the year 2005 after two years of piloting to replace the manual system which was so hectic and difficult to manage.
The objective of this computerized system has been to fully automate school placement process in order to reduce human errors and to promote efficiency and fairness in the selection and placement of students in the Senior High Schools (SHSs) in the country.
RAW SCORE AS DETERMINING
FACTOR
The CSSPS, uses the raw scores of candidates of the Basic Education Certificates Examination (BECE) as a determinant factor for the selection process. This is done automatically based on aggregate of the candidate including the choice of school and programme made by the candidate. For a candidate to qualify for placement, he or she has to satisfy the total raw score of not less than 200.
Placement is done on the basis of the vacancies declared by the schools and once these vacancies have been filled by the CSSPS in a particular school, it is unable to do any further placement. If a candidate’s aggregate falls within the merit of the programme chosen for the first choice, the CSSPS, then checks the student’s preferred residential status for space and places him or her accordingly. If the desired residential status is full, the system moves him or her to the second choice.
SIGNIFICANCE OF SCHOOL PLACEMENT
It is significant to note that work experience and student placement programmes are designed to provide the student with an opportunity to help develop positive insight, experience and skills that may assist him or her with future employment or to make informed decisions regarding his or her performed career choice.
Prior to the introduction of the CSSPS, placement of graduates in SHS, was done manually. Heads of SHS, would have to gather at regional conferences to go through records of individual candidates as presented by the West African Examination Council (WAEC) and their basic schools and hand-pick students’ performance cards and communicate feedback to parents and guardians, usually through school notice boards.
MANUAL PLACEMENT
In fact, the manual system of placement has its own challenges and disadvantages which are cumbersome in character. For instance, a parent whose child chose schools such as St Augustines College in Cape Coast in the Central Region, Ghana Secondary School in Koforidua in the Eastern Region and Tamale SHS in the Northern Region, in that order of preference, would have to travel all the way to those schools, just to find out which of them had selected his or her child. That to me was so stressful, herculean and difficult task to accomplish.
Besides, there were other weaknesses within that system such as school heads taking longer time to select students based on performance, difficulty of school heads giving equal attention to all candidates at the same time and rising cases of favouritism rather than on performance merit among others. The uncontrolled frustration of parents to the old system, motivated and encouraged the government at that time through the Ministry of Education (MoE) and the Ghana Education Service (GES) together with think tanks within the education sector to come out with the CSSPS as a way of minimising if not to eliminate the stress, toil and sweat of parents and guardians who were anxious to provide their children with good, credible and quality education.
ACHIEVEMENTS OF CSSPS
Indeed, the new computerised system ever since its introduction has stood the test of time and facilitated the placement of students in the Junior High level to that of the SHSs across the country. The Free Education policy by the government has also increased the level of enrolment from the basic to the SHS level, thus putting a lot of stress on the enrollment of students into the SHS and the tertiary education levels. The high level of enrollment has left in its trail difficult moments and brought about corruption and other serious malpractices within the school placement system. Among challenges raised by some parents and guardians was the fact that male students were placed in female schools and vice versa, students placed in day schools in locations far from their homes as well as the inability to successfully go through the self- placement process.
SHORTCOMINGS OF CSSPS
In fact, the CSSPS, has become fertile grounds for bribery and corruption among parents, guardians and officials managing the system in our dear country. The major challenge facing the system has been the human factor in terms of refusal of parents, guardians and students to accept placement into schools apart from their chosen endowed schools. There were numerous instances in which parents and guardians have thronged to resolution centres in the country, furiously protesting against the CSSPS which they claimed had denied their children and wards access to their preferred choice of schools, even though they believed their wards had made the grades. Most parents continue to criticise the system saying that it has messed things up just because their children could not be selected to their preferred schools.
BRIBERY AND CORRUPTION BY PARENTS
Aside all these challenges, some parents were ready to pay huge sums of moneys to officials handling the system including watchmen and security guards in an attempt to induce them to facilitate the placement of their children into the Category A SHSs such as Achimota School, Prempeh College, Pope John SHS, Opoku Ware SHS, Aburi Girls SHS, St Augustine College, Legon PRESEC Boys, among others. That is indeed outrageous and criminal in nature and should not be tolerated or encouraged whatsoever in our educational system.
Recent indications on social media spoke about the arrest of eight persons by the police following Joy News and Fourth Estate’s latest investigative piece “School for Placement for Sale” which uncovered widespread fraud in the CSSPS. The suspects have since been charged and arraigned before court. Investigations revealed that some parents paid up to GH¢20,000 to get their children enrolled in top-tier SHSs. In some cases, people paid as much as Gh¢10,000 to maintain a slot, according to the investigation. That case is pending before the law courts and, therefore, it is advisable not to comment further but to live it to the judiciary to determine the outcome.
CASE OF CORRUPTION PENDING IN COURT
While we allow the court to do justice to the case and bring the culprits to book in order to bring sanity into the CSSPS, it is equally important to call on the MoE and the GES to find ways of addressing the root cause of the problems that have brought about corruption within the system. The authorities must provide inputs in time to the least endowed schools and also upgrade the infrastructural facilities in these schools to make them more attractive to students. By so doing, the pressure on the highly-endowed schools will reduce as most parents are anxious to enroll their children in some of this grade A SHSs in the country. Besides, there is the need to revisit the policy of developing some of these SHSs in each region into model schools with all the modern facilities required in a standard second cycle schools.
ADVICE TO PARENTS AND GUARDIANS
It is equally important to caution parents to refrain from bribing the officials in-charge of the CSSPS to influence them to change the schools of their children even though they knew very well that they did not select some of these grade A schools as their first choice. Parents need to exercise maximum patience and allow the system to work perfectly since it is far better than the old manual system which was fraught with teething challenges. More importantly, officials working at the CSSPS secretariat must be circumspect in their work by showing diligence and be incorruptible in their daily activities.
The CSSPS is currently the best option for placement of students into the SHSs in the country and we must all support it for better results. Let us free the system of the eminent corruption in any form.
Contact email/WhatsApp of author:
ataani2000@yahoo.com
0277753946/0248933366
By Charles Neequaye
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.
