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These comparisons and equalisationsin governance are totally needless
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Governance can be defined “as the system by which entities are directed and controlled”. It is concerned with structure and processes for decision making, accountability, control and behaviour at the top of an entity. Governance influences how an organisation’s objectives are set and achieved, how risk is monitored and addressed and how performance is optimised.
In summary, governance encompasses the processes by which organisations are directed, controlled and held to account. It includes the authority, accountability, leadership, direction and control exercised in an organisation.
FUNCTIONS OF GOVERNMENT
The primary functions of government are to protect the basic human rights which include right to life, liberty and to possess property. The idea of natural rights is because every person deserves to enjoy these rights. It is assumed that people are born with these rights and that they should not be taken away from them without their agreement. If the government takes any of these rights, you have the liberty to take your complaints to court.
The modern government has a duty to fight poverty and improve the quality of life of its citizens. To achieve this, the government must create a conducive environment for material prosperity and economic growth. Therefore, the primary function of government is to redistribute resources from the young to disabled, under-privileged, socially challenged and the aged. It subsidises food, housing, healthcare and pension to the poor, also.
EXPERIENCE FROM MAJOR ADVANCED COUNTRIES
Though the rules and responsibilities vary greatly through time and place, governments must create them. They must provide the parameters for every day behaviour of every citizen, protect them from outside interference and often provide their well-being and happiness.
Most countries, especially the most advanced economies such as the United States of America (USA), the United Kingdom (UK), France, Canada, Germany, China, South Korea, among others which have managed to practise good governance through major reforms in their infrastructural development, social, economic and political advancements, have transformed their economies and provided reliefs to their peoples.
They have structured their economies in such a manner that allows their respective governments to continue with projects initiated by their predecessors without abandoning them for fresh ones to begin and that is the secret behind their significant progress. They did not allow politics and petty squabbles to distract their way of thinking thereby affecting economic progress of their various countries.
Some of these major advanced countries do have their individual problems and shortcomings. Their governments and other appointees have some forms of corrupt practices hanging on their necks to deal with. However, they do not blow their shortcomings in the open and out of proportion. They handle them internally without exposing them through the media to the outside world. That is the beauty of politics and democracy.
AFRICA’S EXPERIENCE IN GOVERNANCE
In Africa, our various governments and political leaders have allowed politics to cloud their judgements to the extent that they become selfish, petty and selective in the way they govern their countries and these often create problems to the extent of creating political upheavals and agitations from their peoples.
Leadership problems on the African continent are unique and cut across the spectrum of the various countries because most of their political leaders are only interested in themselves, immediate families and cronies and, therefore, their actions undermine that of the larger societies.
POLITICS IN GHANA
Over here in Ghana, we have allowed politics to affect our way of thinking and life in general. We have politicised our economy to the extent that everything that goes on in our country is tainted with politics. Our political leaders are not helping us as a nation and, therefore, we are witnessing retrogression in our economy instead of progress.
The two main political parties, the ruling New Patriotic Party (NPP) and the main opposition National Democratic Congress (NDC) which for some time now under the Fourth Republican Constitution, rotating power and for that matter the leadership of this country have not been able to share ideas and collate views in the governance of our country. Their intransigent posture keeps creating a lot of problems for the country and affecting the citizens in general. Their major problem is always to find fault with each other and use that as a weapon to attack each other. The least opportunity they get has been to use the media some of which are owned by themselves to attack each other, thereby washing their dirty linen in public. Their shortcomings are often picked and highlighted by the social media to their own detriment.
DISAGREEMENT IN POLITICAL LEADERSHIP AND PROJECT ABONDONMENT
It is perfectly true that our country needs a perfect and vibrant opposition to always put a check on the ruling government to bring it in line with the statutory laws and the country’s constitution. However, it appears that in almost all the changes in leadership of this country, both the party in governments and the oppositions, did not agree among themselves. There has always been tension between the two political groupings.
The reason most of the infrastructural projects have either been abandoned at the mercy of the weather or left to rot in the bush for many years, has been the lack of will power by subsequent governments to continue with those projects. These projects after some time, deteriorate to the extent that they become waste to the economy, thereby causing financial loss to the state. Almost all new administrations in this country prefer starting new projects instead of tackling and completing old ones initiated by their predecessors. This is the bane of this country which needs to be addressed as a nation.
If for the sake of political differences, projects such as school blocks and health facilities that had been completed and commissioned some years back are yet to be occupied while the people are in dire need of those facilities, then we have a huge problem on our hands as a nation. Our politicians are, indeed, not helping this country.
We complain of lack of funds or inadequate resources to carry out or initiate projects in the various sectors of the economy, yet we have the gut to spend our hard earned foreign money to carry out fresh projects at the expense of old ones.
COMPARISONS AND EQUALISATIONS IN GOVERNANCE
These comparisons and equalisations of projects and other issues related to governance are, indeed, not helping us in this country. You hear opposition issuing threats that the government in power is engaged in acts that affect their members and that when power changes hands they will do same. What kind of veiled threat is this? This country has come of age and people we place at the helm of affairs need to grow and know how to talk to the citizens.
It appears that our leaders keep flouting the laws and the provisions under the 1992 Constitution which we have crafted to govern our country. Ministers of State and some public officials are let off the hook when it comes to applying sanctions under the laws of this country. This kind of attitude gives room for the citizens to always make noise and also all kinds of speculations. The party in power must be seen to be vigilant and ready to apply and enforce the laws rigidly irrespective of the person involved or political party affiliations.
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By Charles Neequaye
“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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