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Stop disturbing the peaceful rest of late former President Prof. John Fiifi Atta Mills!
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Various dictionaries including the Oxford English Dictionary, describe colossus as a statue that is much bigger than the life size. It also means a person or thing of enormous size, importance or ability.
For example, the Russian Empire was the colossus of European politics. Simply put, an extremely important and influential politician is an example of colossus. Something likened to a huge statue, as in size or importance, there is no certain limitation to his strength and like most heroes, it is augmented by his willpower.
DILAPIDATED GRAVESIDE OF PROF. ATTA MILLS
To me, Koku Anyidoho, a former member of the largest opposition party, the National Democratic Congress (NDC), a close confidant and press secretary of the late former President of the Republic of Ghana, deserves that accolade of colossus because of attributes such as mighty, indomitable, domineering, influential, herculean, ruthless, ruling among others.
He exhibited these qualities recently in a controversy involving him, the family of the late President John Fiifi Atta Mills and the opposition NDC, over the dilapidated condition of the burial grounds and the tomb of the former President and its rehabilitation by the state-sponsored project.
Koku’s involvement in this project which was initiated by his non-governmental organisation known as Atta Mills Institute (AMI) which received state sponsorship to face-lift the final resting place of the late professor to commemorate his 10th anniversary of his death, generated heated and nasty exchanges between him and the Atta Mills’ family led by the junior brother of the late president, Samuel Atta Mills, who is the Member of Parliament for Komenda –Edina- Eguafo- Abrem Constituency in the Central Region.
The NDC party of which the former late president was a staunch member and leader of the party, later joined the fracas against Koku, backed by the government of President Nana Addo Dankwa Akufo-Addo.
SHAMEFUL SPECTACLE RECORDED
The accusations, insults, acrimonies, name calling and negative activities that transpired prior to the observance of the 10th anniversary of late former president and statesman, noted for his peaceful demeanor, which earned him the accolade, Asomdwehene were so distasteful, shameful and difficult to comprehend.
The family of Atta Mills led by his brother, Samuel Atta-Mills was furious that the government had allowed the Atta Mills Institute to tamper with the grave of the late former President.
According to him the current arrangement was against their custom saying, “It is not proper to allow the Non governmental Organisation (NGO) to make changes to the grave without recourse to the family. Apparently, a group calling itself Atta Mills Institute that the family does not recognise and Coastal Development Authority (CDA) have gone to break this grave of President Evans Atta Mills. Why would you go and touch somebody’s grave without informing the family? Who has the body now? This is the question I want to ask Ghanaians.”
ALLEGED DESECRATION OF ATTA MILLS’ GRAVE
The furious brother of the former late President asked the government to immediately stop the conduct of Koku Anyidoho because he was desecrating the resting place of his brother. Hear him “This is an insult to the family, this is an insult to we the Akans, this is an insult to the nation.
The government allows an NGO and Coastal Development Authority to run Asomdwe Park. Why don’t we send another NGO to go and run Kwame Nkrumah Mausoleum? The government has to provide the body of President John Atta Mills. We want to find out where the body is? Who in this government is authorising this nonsense?
REFUTAL OF ALLEGATION BY KOKU ANYIDOHO
But in a sharp rebuttal to the response of the accusations, former aide to John Atta Mills and founder of the AMI, denied claims of tampering the grave of the late President. According to him, he would not dignify the insults meted out to him, insisting that his action was solely to preserve the memory of the late former President. “Nobody has tampered with anything?
What is being done is the reconstruction of the Asomdwe Park. President Mills died as President of the Republic of Ghana. Where has Sammy Atta Mills been all these years? Does he now remember that the late President was his brother? What has he done to keep the memory of his brother alive? I respect the family so much, but I will not dignify Sammy Atta Mills, “ says Koku.
NDC CRITICISES THE BUST OF PROF MILLS
The NDC minority in Parliament in a tribute expressed displeasure over the omission of the name of the late President Atta- Mills on the plaque placed beneath his bust at the Asomdwe Park.
The bust was unveiled on Sunday, July 24, 2022, by President Akufo-Addo to commemorate the 10th anniversary of the passing of the late President. A news conference held recently by the Minority, called for immediate steps to be taken to correct the anomaly.
The Minority leader who spoke on behalf of the group described the omission as unfortunate, saying the name on the plaque on the bust was to inform visitors to the park whose bust has been erected instead of the name of President Akufo-Addo and the founder of the Atta-Mills Institute, Koku Anyidoho, as those who unveiled the plaque.
“We are demanding from President Akufo-Addo and his associates such as Koku Anyidoho to do what is right and appropriate and to remind them that the office of the former President is an institutional office and it goes beyond the persona John Evans Atta-Mills,” he said.
MILLS’ FAMILY THREATENS COURT ACTION AGAINST KOKU
At the time when everybody thought the controversy was over despite the double and separate observances of wreath laying by the government and the main opposition NDC, the Senior brother of late former President and Ebusuapanyin of the family, Dr. Cadman Mills has resurrected the case, accusing Koku Anyidoho of using the Atta Mills Institute to “sow divisions and insult elders” saying that “that was not what Fiifi (Atta Mills) stood for.”
According to him, the family was considering legal action over the operation of the Atta Mills Institute, founded by Koku Anyidoho, adding that Koku was using the name of the late President to run his institute without authorisation from them.
Dr. Cadman Mills who spoke at a public lecture recently to commemorate the 10th anniversary of the death of President Mills, said the family had decided that it would contact its solicitors to make sure that they explore all avenues to stop Atta Mills Institute from operating.
Indeed, in the realms of eternity, the dead must rest peacefully and nothing should disturb that person who had passed on to glory from having a serene and eternal rest, even in his or her grave.
The Holy Bible says in the Book of Mathew that, those who walk uprightly enter into peace; they find rest as they lie in death. Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand.
Outside of burial ceremonies and gravestones, rest in peace has come to be used in obituaries and online to signify respect and well wishes for the beloved person who has died.
PROF. MILLS DESERVES PEACEFUL REST
This clearly reminds us that even in death, there is the need for a serene atmosphere for our beloved ones who have passed on to eternity to rest peacefully. However, in the case of our former late President John Evans Fiifi Atta Mills, that had not been the case at all. Ten years after his demise, his soul continues to turn in his grave without enjoying that peaceful rest, because it is being disturbed continually by his family, party faithful, close associates among other aggrieved persons in the society.
It was time the feuding parties at the centre of controversy, bury their individual differences, stop these petty bickering and rally together to accord that greatest statesman, that due and unnegotiated respect he deserved, even while at his final resting place at the Asomdwe Park, so that his soul can enjoy that peaceful and lasting rest.
Losing a sitting President is not something a nation can brood over. Let us accord this great man all the courtesies he deserved at his final resting place, because he once upon a time, sacrificed his life, time and everything for the betterment of our dear nation. Fare thee well Asomdwehene, a man of peace! Sleep well, man of many parts!
BY CHARLES NEEQUAYE
Writer’s email: ataani2000@yahoo.com
Contact: 0277753946/0248933366
“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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