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“Special” Tribute to JJ Rawlings: By Babies With “Razor” Teeth
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Readers may wonder where we are coming from but the fact of the matter is that we shall remain anonymous even though we are part and parcel of the great National Democratic Congress (NDC), founded by our illustrious and revolutionary leader, His Excellency Flight Lieutenant JJ Rawlings.
Babies With “Razor” Teeth? Yes, we can’t be left out. Listen and read the numerous tributes pouring out from people and institutions on radio and television stations, pages of newspapers and social media space since the demise of our great leader on November 12, 2020.
Readers may not be accustomed to our brand name; Babies With “Razor” Teeth (BWRT), because we were not “discovered” by our founder before he died. We have still not been “discovered” by the leadership of our party but the interesting thing is that we exist.
Our cousins, Babies With Sharp Teeth (BWST), were rather “discovered” early by the founder of our party because sometimes their Sharp teeth strangely turned into “sharp cutlasses” and “cancerous wire-nets” to intercept and “butcher” critical utterances of our charismatic founder. Indeed, BWST tend to destroy with their teeth but we (BWRT) build with our teeth.
Yes, we say our tribute is “special” because it does not follow the normal convention of tribute-writing. You can describe our tribute as out-of-the-window tribute. Our elders say, if you are not on good terms with someone in life, you don’t take active part in his or her funeral if that person dies.
That is why we perfectly share the view of comrade Dela Coffie, a very active member of our party, even though he is not a member of BWRT. Comrade Dela Coffie says: “The hypocrisy must stop. Those who think we will allow them to engage in political profiteering enterprise with the demise of President Rawlings must think again.”
Dela Coffie lashes: “Isn’t it even offensive to learn that those who consistently berated President Rawlings over the last twelve years, and called him “barking dog” are today claiming ownership of him as the founder of the NDC?”
Dela punches more, asking: “Has it suddenly dawned on you to fight for the same Rawlings that you lots, recruited puppets to publicly humiliate and talk back at?”
Dela Coffie’s beef follows General Secretary Asiedu Nketiah’s claim that President Akufo Addo and the NPP are hijacking the funeral of the founder of our party.
For many years the NDC has not been at peace with its founder and his wife, Nana Konadu Agyeman-Rawlings, over a lot of unresolved issues, leading to the formation of the National Democratic Party by the spouse of the founder. Such squabbles have terribly divided the party. The latest addition of the squabbles can be traced to the book authored by one of the gurus, Kwamena Ahwoi, chronicling his “Working With Rawlings”.
Our party failed or refused to make peace with our founder when he was alive and kicking but now, some party gurus are pretending that they were on the best of terms with him, thus, shedding wonderful tears over his lifeless body.
For instance, at an event to commomerate the June 4 anniversary in 2018, we remember that our founder said former President Mahama led the NDC astray, culminating in the party suffering a heavy defeat at the hands of the NPP in the 2016 elections. President Rawlings, therefore, called for a change in the leadership of the NDC, stressing that anything short of that would spell doom and gloom for the party in the 2020 elections.
In an apparent caustic and acidic response to our founder’s call, former President Mahama said: ” We have worshipped the Volta god for so long. No sacrifice would please him.” Mr Mahama stated this at the party’s Unity Walk in the Volta regional capital, Ho.
President Mahama’s “attack” on the persona of our founder made nonsense of Anita Desosoo’s earlier plea for clemency and forgiveness sought from our founder at the commomration of the June 4 event. On behalf of the NDC, Anita mounted the podium, went down on her knees and emotionally apologized to the founder of our party, on behalf of party members and leadership, for all the “sins” and “crimes” committed against our founder.
Anita’s apology to our founder was said have received overwhelming endorsement by the leadership of our party. But the battle line was drawn ” when the tail of the barking dog was bitten” once again by former President Mahama.
It seems the true “disciples” of our founder are now emerging among the NDC youth and they may converge under the connopy of June 4 “revolutionary grand-papas” like comrade Dan Abodakpi.
President Akufo-Addo recently said he had a “temperstrious” relationship with our founder for a very long time but in the end, they saw value in each other and became friends. Indeed, their healthy and ” brotherly ” relationship was publicly demonstrated. So, the question is: What prevented our party gurus from smoking the peace pipe with our founder before the inevitable happened?
In a message to console the family of President Rawlings, sitting President Akufo Addo said, the role of our founder in the establishment and development of Ghana’s 4th republic was truly exceptional, adding that Ghanaians appreciated his leadership of our nation and will remember him accordingly. This is an indisputable fact and we thank the President for such statements.
In a tribute to our founder, former President Mahama also said: “Boss, it is difficult to come to terms with your shocking exit. But you’ve always been unconventional and acted on your own terms. The rest of us, your comrades, are left to mourn you. But beyond mourning your departure, we have a duty and responsibility to ensure that your person and principles receive your deserved place in the history of Ghana.” Well, we hope it’s a genuine intent.
We also share the sentiments of Yaw Boateng Gyan, a former National Organizer of the NDC. He has appealed to the rank and file of our party to use the death of our founder to unite the party, stressing that failure to use our founder’s death to unite the party, will spell doom and gloom for the future of the NDC. “We must take a cue from what happened to the CPP when its founder, Kwame Nkrumah, died.” Boateng Gyan said this at an Accra radio station just recently.
Your Excellency, our cousins, the “sharp teethers”, have confided in us that they regret their actions against you. They insist that they were misguided by those already “belley-ful” to attack and provoke you to make more and more “boom speeches”.
Henceforth, we feel obliged to protect your monumental legacy you bequeathed to our party and our nation-Ghana. We also want to be part of the solution to the cancerous squabbles afflicting our party, instead of being part of the problems.
We, therefore, pledge on your honour, that before your interment we would be taking certain “revolutionary steps” to right some of the wrongs in our party to your “spiritual” admiration. Fare-thee well, our Great Master and Never-to-be-forgotten revolutionary icon.
End.
“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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