Features
The disgraceful chaos in parliament on January 7
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In the village of Fankyeneko, there were rival factions that were bitterly opposed to each other. On one occasion, members of the factions were invited to a banquet. The bitterness existing between the two was such that members of the faction rushed to the “Ahenfie” or palace to occupy particular seats even though this was needless. They started attacking each other and nearly caused serious injuries to each other.
What happened on January 7, 2021, in parliament, comparable to this, was so disgraceful and embarrassing that many people could not believe their eyes as they saw Members of Parliament bringing their names into disrepute on the basis of what took place on that day.
Many students and young people raised question as to whether this is how our MPs behave in parliament since they found that behaviour unacceptable. So unacceptable was this that they condemned them and reduced the level of respect for our MPs who over the years have been performing creditably well for the people of this country and for the nation.
The whole situation arose because it looked as if the level of antagonism was so high that each side was prepared to jump at each others’ throat and crucify them to show which side was stronger and more diabolic when it comes to creating negative acts in this “holy” and “revered” place. Probably, they have all forgotten that as Members of Parliament they have to behave in a way to let the public know why they are referred to as honourable members.
Creation of awful scene
It was not one incident in parliament that created the awful scene that should not have been exposed to the public but a series of incidents and/or actions that culminated in casting a slur on parliamentarians on that day. It is known that parliamentarians everywhere tend to shout and exhibit emotion about issues that are dear to their hearts but what happened on that day was one out of the ordinary, creating an ugly scene in the early hours of that day.
Indeed, parliamentarians are also humans but seeing that they occupy special positions in society and command special respect from the public, it is important that they comport themselves in a manner that would portray them as honourable members of society. What happened on that day was a big shame in the lives of our parliamentarians.
Scoring political points
Each side from the NDC and the NPP tried to score some points by defending and justifying the action of its members in contributing to this shame or disgrace but no matter how they examined the issue or tried hard to justify it, no right-thinking Ghanaian would be prepared to accept it. In other words, it was simply a shameful act that should not be repeated in this country no matter what. It is believed that by now many of the parliamentarians, whether NPP or NDC, now regret what took place on that day and wish it had never taken place.
How did the whole chaotic situation begin?
It began when one group of parliamentarians, the NDC, resolved that they were bound to occupy the majority side in parliament and portray to the world that they were now a majority side when it comes to law making in the Ghanaian parliament. This came as no surprise since the NDC had already claimed that they had won more seats than the NPP.
Press conferences
Press conferences upon press conferences organised by the NDC told Ghanaians that they were far ahead of the NPP as far as winning majority of the seats were concerned and that they had even won the presidential election. This was, however, proved wrong in the light of collation by the Electoral Commission, the body mandated by law to announce election results in the country.
The position of the NDC has now changed in view of the petition they took to the Supreme Court. In the petition, the NDC pointed out that former President John Mahama won 46 per cent of the votes while Nana Addo Dankwa Akufo-Addo won a little above 49 per cent and for which reason they are asking the court to order the EC for a re-run of the presidential election this time between only the two presidential candidates of the NDC and the NPP.
Going to parliament early
Having initially believed that they had won majority of the seats though falsely, the NDC MPs were influenced to go to parliament very early on that day to occupy what was known to them as the Majority side of parliament. By the time their NPP counterparts had reported, they were already there and refused to vacate the seats for their brothers and sisters on the other side.
This nearly resulted in attacks from both sides but we are told that the NPP leadership prevailed upon their side to keep their cool but not engage in any physical brawl. This was heeded to and helped to calm down nerves and prevent what would have been a blood-shed for the first time in the history of the Ghanaian parliament. The NPP MPs had to sit on the other side of parliament usually reserved for the Minority. But this brought about peace so we all welcome it.
Second issue
The second issue that nearly marred the beauty of the day was the refusal of the NDC side to acknowledge or accept a court order restraining the then MP-elect for Assin North Constituency Mr. James Gyakye Quayson from holding himself as someone who had been elected a member of parliament since he was holding two citizenship, Canadian and Ghanaian, which was against the laws of this country. Since they were determined to add this MP to their votes, they encouraged him to sit and vote for the Speaker. The MP accepted it and became encouraged to sit in parliament and hold himself as a parliamentarian even though the injunction from the court at Cape Coast showed that he was not to have done so.
It became clear that the clerk in parliament at the time who acted for the Speaker was coerced into submission and so could not come out boldly to prevent the Assin North MP from voting. Some people say this was a good strategy by the NDC but to others it was a needless shameful act that could have resulted in an open brawl had the NPP side also resolved to prevent the Assin North MP from voting.
Third incident
The third incident that sparked off the chaotic situation in parliament revolved around some of the NDC MPs such as Muntaka Mubarak and Sam George who went around kicking the election booths and ballot boxes within parliament. This was unbelievable but it continued unabated since, here again, the NPP side tried as much as possible to restrain themselves. We thank God that the worse did not happen to put an indelible shame on the name of Ghana as a democratic country.
Final incident
The fourth and final incident was when Carlos Ahenkorah swiftly snatched some ballot papers and started running away. So swift was he that at a point in time some of us did not believe that it was ,indeed, Carlos Ahenkorah who was running away at that unbelievable speed. In fact, on that day, he was so fast that some people believed that he ran faster than the rabbit. It was on that day that many of us realised that he had enough energy to run a 100-metre race.
These incidents brought shame to parliament. Some people, from the NDC and the NPP side, have tried to justify each of the incidents that brought about this shameful act in parliament but it must be noted that none of them is justifiable. If this is the case then party supporters and communicators should refrain from any attempt to justify each of the actions in parliament, whether from the NDC or NPP side. They are all shameful and should not be supported by anyone.
Fair reporting
Similarly, the media must also be fair when reporting on such incidents so that only the truth, the whole truth and nothing but the truth will be reported for consumption by the people of this country. On Radio Ghana (GBC), for example, one Bobo Klinoko wrote a radio news commentary condemning the NPP side while at the same time trying to exonerate the NDC from any blame. This was unacceptable and the leadership of that network must sit up and do what is acceptable next time round.
Again, one Emmanuel Akorli of UTV also reported that they say Carlos Ahenkorah contacted somebody before embarking on his famous run ,therefore, he must have been encouraged by that person to do what he did. He kept saying that “Yese, yese” meaning “they say, they say,” Carlos contacted someone even though he could not ascertain for sure whether it was true or not. Such reportage should not be encouraged because they tell you straight away where the reporter is coming from.
Blunder
A few other journalists also followed suit and committed the same blunder even though this blunder was avoidable. Journalism, whether broadcast or print, is a noble profession and should ,therefore, be held as such and no attempt should be made by anyone to bring it into disrepute.
So far, the Speaker of Parliament, Rt. Hon. Alban Sumana Kingsford Bagbin has exhibited fairness to both sides, the NPP and the NDC. It is hoped that this fairness will continuously be exhibited to all sides so that parliamentarians will work together in the interest of the nation but not to be too partisan since there are still numerous socio-economic challenges ahead of us.
By Dr. Kofi Amponsah-Bediako
“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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