Features
‘Who say coro no dey’
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In Ghana one of the popular phrases is “who say man no dey”. It is something that people often use to describe the fact that if you do not have what it takes or have not experienced something, do not insist that such a thing does not exist.
Corona virus or COVID-19, has brought this home to some people who thought it was a hoax and an agenda by people who were pushing for 5G adoption throughout the world.
Going through the headlines of news items on Cable News Network (CNN) the other day, I came across a headline that caught my attention. It was about a Pastor who did not believe that COVID-19 was real and has lost the wife through the disease.
In the interview with the reporter, the man said that he wished they had taken the COVID-19 threat seriously and that he would not have lost his wife.
The picture of Donald Trump, President of the United States wearing a nose mask is undoubtedly my picture of the year. This is a man who had said that the COVID-19 was not as dangerous as people were claiming it was and that he would never wear a nose mask and had been encouraging his supporters to ignore the call by health experts to wear face masks.
At a point it must have dawned on him that it would be foolish on his part to deny the obvious after Prince Charles and Boris Johnson had contracted the disease. Again the death that swept across America due to the virus must have convinced him that his own life was under threat.
A man called Bolsonaro associated with climate change skepticism has until recently, known to have been a COVID-19 skeptic. He is not just an ordinary man but a President of an important nation, Brazil.
He had on many occasions displayed complete disregard for it in public appearances. It appeared as if he was taking lessons from his friend, Donald Trump, President of the United States. He interacted with people in large gatherings, shaking hands and hugging children, all without face masks.
Just like his denial of the existence of climate change, he demonstrated same non-chalance towards COVID-19, until he fell sick. The diagnosis revealed that he had contracted the diseaase. ‘Who say Coro no dey’. Once again COVID-19 showed that you disregard it at your own peril.
The problem is that because the likes of Bolsonaro and Trump are leaders, some people believe in what they say and so accept their utterances without question. The sad thing, though, is that such people do not have access to the same level of healthcare as these leaders, thereby creating problems for themselves.
Just like Trump, after getting a rude awakening, Bolsonaroo needed no prompting to put on a face mask in his public engagements from then on. His statements that sought to ridicule the potency and even existence of COVID-19, gave way to a behavioural change towards the observation of the COVID-19 safety protocols.
His public appearances now show him together with his body guards wearing face masks. ‘Who say Coro no dey’.
Some countries were used as examples of good management in the fight against the disease. Countries which were overwhelmed by the COVID-19 were supposed to learn from those countries how to effectively manage the fight against it.
Countries like South Korea, Germany etc. were considered to be pacesetters in the fight against the pandemic. When their numbers in terms of daily infections decreased and clearly showed a downward trend, they became complacent.
Soon after, the rate of infection started rising and has now reached worrying levels. If you show disrespect to COVID-19, it would show you that it is a formidable force to reckon with. Recent World Health Organisation (WHO) reports indicate a decline in the COVID-19 cases in Africa and the reason is very simple; people are widely respecting the health protocols in place in many African countries.
Personal immunity is something that African countries are taking seriously. Natural immune boosting foods like oranges, rich in vitamin and others are being patronised by a lot of people hence contributing to the decline in the number of new cases and an increase in the number of recoveries.
COVID-19 has brought home a lot of prominent men in society, the effectiveness and usefulness of herbal concoctions and the need to focus on healthy diet instead of junk food. One politician who was sharing his experience on radio about how some herbal preparation helped him, advocated the paying of serious attention to herbal medicine.
Africa has a lot of herbs that have medicinal properties and it is high time health practitioners especially pharmacist, paid attention to them and utilise them for healing diseases.
COVID-19 has compelled leaders across the world especially those in Africa to look at innovative ways of doing things. African leaders have been faced with the reality and have realised that they cannot perpetually depend on foreign aid to resolve their domestic challenges and must, therefore, do something different.
Young people are now bringing up innovative products which are really contributing to the fight against the pandemic. It has galvanised the youth into putting on their thinking caps, resulting in the unleashing of their creative talents, which have started impacting on the economic fortunes of many countries.
Governments have started providing support for companies to diversify and for a country like Ghana; the “Ghana Beyond Aid” is gradually becoming a reality.Almost on a weekly basis something new is being developed and ‘who say Coro no dey’.
Countries that usually would not have cooperated, are now in various cooperation moves to address one challenge or another, all in the fight against COVID-19.
One video clip that has stuck in my mind is the Cuban Doctors, and black doctors at that, who were disembarking from an aeroplane in Italy to provide medical services to help in the fight against the pandemic in Italy, a country where racism is high. An unthinkable spectacle, a few weeks before, if not for COVID-19. ‘Who say Coro no dey’
My prayer is that we would maintain the positive things that this deadly disease has brought in its wake like the zeal to bring innovative products, the desire for herbal medicine and a new desire to be disciplined as far as rules and regulations are concerned.
AVERAGE CITIZEN
“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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