Features
The crazy life on Sikaman
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Half the number of drivers plying the streets of Accra are, taflatse, either mental patients or on the verge of becoming psychotic. If the driver is a taxi cab driver, then believe me, he is not normal.
I have never encountered an Accra taxi driver who has behaved like a human being who cares for himself, much more for others. In any case some trotro drivers are worse.
The typical Accra taxi driver is half the time so excited you’d think he is having an orgasm. Excited about what? Excited about making more money in a very short span of time. In the process, he carelessly overtakes any moving thing including stray dogs.
If a dog will not allow itself to be overtaken, it is promptly knocked down and ran over to teach it a lesson in traffic lawlessness. After all, what is the worth of foolish dog which exhibits the characteristics of a dead cockroach.
Meet the Accra trotro driver. He behaves like a ball of kenkey. He specialises in crossing other vehicles whether or not they are on top speed. He does so because he can afford to endanger the lives of others. After all, isn’t his pocket economy more important than a few lousy lives? And who says “all die no be die?”
What is more terrible on the roads in Accrą is the role of drivers’ mates in the perennial nonsense. The typical driver’s mate of a century-old trotro is a boy or man who has no patience for himself. He doesn’t smile, unless you leave him a large tip. That is when he’ll grin like an idiot.
The mate is someone who is likely to speak and understand seven local languages, most probably Asante-Twi, Bukom-Ga, Ada-Krobo Ewe, Fante, wrong Hausa and pidgin Frafra. Maybe he has ten years’ experience on the job, beginning with a stint at Kejetia, before moving to Bolgatanga in voluntary exile. He’d finally dash south to Ada Foah, Ho Bankoe, Gomoa Washington before winding up at Kokomlemle in pullover as part-time bookman, part-time mate.
In Accra, life is fast, just like in Lagos, so the mate must live like a smart rat on the run. Armed with seven local languages in addition to pidgin English and broken French, he can do any mate’s job satisfactorily.
A mate’s job is not only to collect money from passengers and hide some in his “supporter” for – personal use. He is also the driver’s unofficial bodyguard and also doubles as the vehicles on- board traffic controller. But his main role is to insult drivers of other vehicles when those drivers dare insult his master or refuse to permit him space to misbehave.
A typical insult usually takes the form of obscenity, and is sexual in nature. “Your face is like that of a he-goat on heat.” Or “Onyaa ye…, a typical Ga insult. If the mate is forced to speak French because his victim isn’t responding to English or Ga, he’d alter the metre-band and explode in incomprehensible French. “Il est tojours aimable avec e!”
Verbal missiles
The roads in Accra are indeed ruled by these mates who can really deliver verbal missiles. If a female driver annoys them, they can fire back. “Your body is fine, but as for your face, God no gree. Kwasia like that!”
When the driver is tired, it is sometimes the duty of the mate to take over power. When that happens, the car is bound for the mortuary. Fact is, the mate can be inexperienced and may mistake the accelerator for the brake, whereupon the vehicle becomes obituaristic in character.
I side with the man who keeps on saying that on the roads of Accra, everybody is a mad person, and he is the only wise man.
Of course, private car owners cannot also escape blame. In fact, some of them drive exactly like taxi drivers. Actually, they are taxi drivers in form and mentality; the only difference is that they appear in coat and tie.
Some private car owners do silly things especially when ladies are perched in the front seat. It is like they are in heaven they’d be busy talking, gesticulating, whining, crooning and ignoring traffic signs. You’d see them laughing, moaning and dancing behind the wheel. If the mobile phone rings the situation can be tragic.
Some people can be driving and be on the phone for 30 minutes. A man was on the phone for close to 30 minutes and when he finished talking, he realised that he was no longer in his car but lying naked at the mortuary gate, ready to be hauled into the cold-room.
Mr J.M. Y. Amegashie, Acting Chief Executive of the Vehicle Examination and Licensing Division (VELD) is doing a great job on Radio GAR, giving tit-bits on safe driving almost every morning. Among other things, he gives reasons why you must undergo a driving test and present your vehicle for test examination.
The problem with people is that they think when they can move a vehicle, then they are entitled to a licence. The other day, a learner was undergoing a driving test and when he was asked to reverse the car, it was almost a disaster.
The man reversed the car alright. But before he realised it, the car was breaking down trees in a nearby bush. The man obviously mistook the accelerator for the brake and pumped it hard.
Mr Amegashie doesn’t like that.
This article was first published on July 18, 1998
“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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