This Paper was submitted Dr. Joel Tejedo in partial fulfilment of the requirement for "the Church and Community course in 2014. Although written in 2014, I think it is still relevant as to what the Church's response should be in the face of Government's renewed commitment to ending the "Galamsey" menace.
INTRODUCTION
Background to Study
Environmental degradation is as much a social and moral issue as it is an environmental issue. Its effects are far reaching and touch all and sundry in one way or the other. Environmental degradation takes diverse forms, ranging from pollution and destruction of ecosystems to degradation of fresh water supplies to people and communities and arable land. Environmental degradation has always been a global issue with the international agenda often focused on the broad-based concerns of environmental degradation such as desertification, climate change, and air pollution. However, for the world's most vulnerable and marginalized groups, issues of environmental degradation tend to be more localized and immediate in their nature. Degradation of a resource base can result in decreased production - for example reduced soil fertility may produce lower yields or even end the production of some crops and deteriorated water quality can impact fishing and the quality of safe drinking water especially for the rural communities. Such problems are of great concern to the poor, with direct impacts on livelihoods, food security and health.
Environmental degradation over the past decade or so has been of a major concern not only to poor communities and nations but also developed ones as well. Issues of greenhouse gases and global warming have moved from the often stuffy pages of academic journals to the front pages of newspapers and even to the movie theatre. It has become the subject of international reports[1] and even among Christians. A sound environmental management of a country’s natural resources is crucial to its sustainable development. In most developing countries, and for that matter Ghana, however, gross negligence and poor management of the natural environment, coupled with the failure to recognize and act on their close inter-relationship leads to the alarming depletion of their resources base thus compromising the survival of the present and future generations.
As Christians, our faith shapes the dimensions of our moral and ethical response, which includes a strong imperative to fulfil one of Jesus’ most basic teaching, “…you should love your neighbour as yourself.”[2] We are also called to advocate on behave of the voiceless or marginalized in the society, “The Spirit of the Lord is upon me, because He anointed me to preach the gospel to the poor. He has sent me to proclaim release to the captives, And recovery of sight to the blind, to set free those who are downtrodden, to proclaim the favourable year of the Lord.”[3] Clearly, the most hit by the effect of environmental degradation is the poor, marginalized and voiceless, therefore there is the need for the church to stand together against environmental degradation with practical actions as a way of tackling injustice and the bias towards the poor. This work also seeks to provide a theological basis for practical church action against illegal small scale mining, commonly known in the Ghanaian parlance as “galamsey”.
Purpose and Significance
This study seeks to examine how ecumenical participation of the churches in Obuasi Municipality could be instrumental in dealing with the canker of illegal Mining (galamsey). Also, the negative effects ‘galamsey’ has on the immediate environment are examined in this study. This research work also suggests practical actions if carried out by the church corporately would produce a Christian community development. Not only the provision of service as that could be replicated by N.G.O’s (Non-Governmental Organisations), but also provide alternatives which have redemptive and regenerative features.[4] This is the core of every Christian impact in the society. A lot of studies have been done on Ghana’s small scale mining industry with ‘galamsey’ at the height of these studies.
But clearly, the available data or research on the church’s response to the bedevilling impact of small scale illegal mining, ‘galamsey in Obuasi, arguably the country’s largest gold deposit is very limited or non-existent. There is therefore the need to examine how the church which has its impact limited to the four corners of church buildings responds to ‘galamsey’ from a biblical point of view. This will project the church not only as a spiritual entity as many seen it in Ghana, but also as a prophetic voice shouting out injustices and also providing practical action plans which are jeered towards the creation of a just society. This research is meant to point to the numerous potentials of the church in the society, as an agent of change and order.
Scope of Study Area
‘Galamsey’ which is a form of environmental degradation is a global phenomenon which cuts across various cultures, races, ethnic and other demographic and social orientations. But for the purpose of this study, Obuasi Municipality and its inhabitants will be considered.
Obuasi is a Municipal Assembly in Ghana which was established by Legislative Instrument (L.I.) 1795 of 17th March 2004. It was carved out of the former Adansi West District Assembly. The Municipality is divided into five (5) Zonal Councils and further sub-divided into 38 electoral areas. The Assembly has 55 Assembly members made up of 38 elected and 17 appointed members. The Municipal Assembly has Two (2) constituencies namely Obuasi East and West Constituencies and therefore has two Members of Parliament, who are members of the Assembly without the right to vote. The Municipal assembly is located in the southern part of Ashanti Region and has an area of about 162.4 square kilometres. It shares boundary with Adansi North District to the north, Adansi South to the East and South, Amansie Central District to the West. The municipal has 63 communities, 48 of which have populations above 5,000 thus making them urban settlements.
Population
The population of the municipality according to the 2010 Population Census has been put at 168,641[5]. The 2014 projected population with a 4% annual growth rate is an estimated 197,286. This figure is however expected to rise due to increase in urban migration and the increasingly attraction to small scale mining (especially small scale illegal mining, ‘Galamsey’). Obuasi in the Ashanti Region is the home for one of the richest gold mines in the world, where mining accounts for about 35% of the working population. According to an article on modernghana.com, Kwame Osei comments that, Obuasi sits on more gold reserves than Johannesburg and has the potential to last the next 500 years.[6] Some have even argued that it is this vast disparity with regards to economic growth and infrastructure between Johannesburg and Obuasi that has given rise to the rampant illegal mining activity which has grown to become a national canker.
Economic Activity
Mining and its related activities is the mainstay of the Municipality’s economy. AngloGold Ashanti, the company which operates Obuasi’s rich gold deposits is part of the employer force which employs about 35% of the working force in the mining industry. The mining sector used to employ a workforce of about 22,000 in early 1990’s but has in recent times reduced that to about 4,500 due to restricting and retrenchment exercises. The agricultural sector which according to the composite budget of the municipality for the 2013 fiscal year accounts for about 25% of the working population, is mainly on a small scale basis. Interestingly, 90% of this population who are engaged in agriculture hold farms on less than 2 hectares in land size, although some others have large farms and plantations. Apart from the mining and agricultural sectors, the service sector also contributes to some meaningful employment among the working population in the municipality.
The high level of unemployment in Obuasi Municipality is of great concern, as the unemployed prefer to engage in ‘galamsey’ as a means to make a living. This has also been to the disadvantage of the major mining company, AngloGold Ashanti in the area as these illegal miners dig pits which end up in the company’s consignment. The activities of these illegal miners are not a worry only to the mining company, but also their surrounding communities where these illegal miners work. The result of their activities ranges from, the pollution of water bodies to destruction of farmlands and even death, as open pits are eventually left open after their operations.
WHAT IS SMALL SCALE ILLEGAL GOLD MINING – ‘GALAMSEY’
Before going on to what small scale illegal mining is, it is necessary or equally important to throw more light on what it is not. Ghana generally has a long history of small scale gold mining which dates as far back as the sixth century[7] and was seen as a household economic activity. Until its abolishment by the passing of the Mercury Law in 1933, by the colonial government, small scale gold mining was the economic backbone in many areas.[8] Notwithstanding the ban on the operations of small scale gold mining, its activities continued but were operated underground. Today after the lifting of the ban by the passing of Small Scale Mining Law, 1989 (PNDCL 218), the country continues to face a national challenge by the operations of small scale mining, especially ‘Galamsey’, which is illegal.
It was Rodney who said that “power is the ultimate determinant in human society, being basic to the relations within any group and between peoples. It implies the ability to defend one’s interests and if necessary to impose ones will by any means available. In relations between peoples, the question of power determines manoeuvrability in bargaining, the extent to which a people survive as a physical and cultural entity. When one society finds itself forced to relinquish its power entirely, that is a form of underdevelopment.”[9] Clearly, the ban on small scale gold mining was only to afford the colonial government the opportunity to have no competition with Ghana’s natural resource. The law was made for the good of the masters at the expense of the indigenous people and their livelihood. This is what Rodney means when he talks about How Europe Underdeveloped Africa.[10] Perhaps the resultant consequence is the unsatisfied engagement of the indigenous in illegal small scale gold mining – ‘galamsey’.
Illegal small scale mining, popularly known as ‘galamsey’ in Ghana, which literally means ‘to gather and sell’; according to Hilson and Potter has little difference with respect to the legal small scale gold mining either organisationally or technologically. They observe that ‘galamsey’ has no security of tenure on a demarcated mineralised concession for a given period of time.[11] This gold mining activity uses simple methods (e.g. picks, chisels, and pans) to extract and process gold on a small scale. Again, ‘galamsey’ is characterised by a labour force that is not formally trained in mining, extracting, and processing of minerals. Its operations are usually informal and illegal. Its working conditions are typically hazardous, unhealthy and living conditions appalling. According to ILO (1999), ‘galamsey’ is a critical livelihood activity which employs about 13 million workers and sustains 80 to 100 million people worldwide.[12]
Why People Engage in Galamsey Activities
While ‘galamsey’ or illegal mining activities have often made headlines for their destruction of the environment and the danger they pose to the surrounding communities in which they operate and even the lives of those engaged in it, little study has been done to find out why people persist in it in spite of its perceived dangers. Therefore, a look at these contributing factors will be explored in the next section.
Poverty
For many who engage in ‘galamsey’, the primary cause is poverty. They are driven with the singular aim of wanting to make a living and also for their dependent families. However, it must be noted that in recent times, the rich have been heavily engaged in the menace, but primarily using the poor for their activities. In effect, they venture into the world of ‘galamsey’ because of the promise of wealth. Clearly those who mine gold on their own make fortunes more quickly than most other professions. People are motivated to enter into the illegal world of ‘galamsey’ because of the ready local market for gold in Ghana. Therefore they will choose artisanal mining over learning a vocation because they believe they can make money faster.
Prestige and High Lifestyle
Secondly, most young people who engage in ‘galamsey’ are driven by the prestige and high lifestyle those miners enjoy. Prestige relates to reputation or influence arising from success, achievement, rank, or other favourable attributes. On the average, ‘galamsey’ miners earn about US$80-100 per day and, since they seem guaranteed the same amount of money each day, they spend it luxuriously. Hence, anyone who is enticed by the prestige and high level lifestyle that these ‘galamsey’ workers live could be encouraged to go into it.
Hope of a Lucky Break
Finally, galamsey mines are attractive, especially for those hoping for a lucky break. Many unemployed youth especially from communities near mine sites migrate to the mining towns in the hope of discovering gold which could signify alter their standard of living and fortunes.
TOWARDS A THEOLOGICAL RESPONSE TO ENVIRONMENTAL DEGRADATION
In considering a theological response to environmental degradation, it is worthwhile considering two (2) basic questions:
How should Christians see themselves in relation to God and the natural world?
What would an ethical and moral response to environmental degradation look like and how does this translate into action?
First and foremost, it is worth mentioning that one of the primary characteristics of time in history has been the belief in Ghana and for that matter Obuasi that the spiritual and material domains of life are intertwined and closely related. This dominating assumption controls almost every area of life including development and practice. Poverty is therefore seen to be tied to one’s spiritual beliefs and that a poor person is seen to be a spiritually bankrupt person. It is clearly different from situations where “…poverty is reduced to a merely material condition having to do with the absence of things like money, water, food, housing and the lack of just social system….”[13] Poverty is the number one factor and forerunner for the engagement in illegal mining among the indigenous people of Obuasi. Even though spiritually inclined in their worldview, they are practically blinded by the quest for survival and desire to make a living as most of these illegal miners are depended upon by their families for daily bread. And without a shadow of doubt Christians have a clear and compelling call to action.
We are commanded to love our neighbours and to seek their welfare above our own. We are also commanded to care for God’s creation, a command which Christians ought to take seriously. Putting the flora and fauna of the planet at risk by our actions is incompatible with an ethos of environmental care and stewardship. On the issue of ‘galamsey’, Christians have largely failed to take ownership or leadership. Nonetheless, the church has been vocal on social issues that are seen to be in direct conflict with what the Scripture endorses, like gay or same sex marriages. We must take leadership at all times and in all circumstances, whether social, political or economic in articulating the ethical standards on which actions are based, determining the technical solutions that are most consistent with our standards and most effective in meeting the needs of the less fortunate, and demanding political action on local, state, and national levels.
Our relationship with God and the natural world
We have to note that “In contrast to an urban world of self-promoting economy built on greed and land grabbing, the land and its cities are Yahweh’s (Lev. 25:23).”[14] God is the creator and owner of the land and everything in it and therefore does not grant us ownership of private property but ownership only in the use of the land.[15] Therefore, to care for the earth or land that God has entrusted us, is demonstration of love to God and care for ourselves, since the choice between caring for people and caring for Creation in reality are inseparable. The question that remains is this, do we need to care for this world when we have been promised a new heaven and a new earth? In Peter’s writing about the second coming, he urges saying that we “ought you to be in holy conduct and godliness” (2Pet. 3:11 [NAS]), what therefore constitutes holy conduct and godliness with respect to our relationship with Creation.
“Then the LORD God took the man and put him into the garden of Eden to cultivate it and keep it” (Gen 2:15 NAS). Here Adam is told by God to cultivate the land and to keep it. The verb to ‘rule’ in Gen. 1:26 and to ‘cultivate’ in Gen. 2:15[16] are exact opposites, likewise the verbs ‘subdue’ in Gen. 1:28 and ‘keep’ in Gen. 2:15 are opposites. Therefore we can’t rest solely on the command to subdue, but clearly man has a relationship with the earth and can choose to let things be or act. We have decisions to make and these decisions would have to reflect what else we know about God’s likeness and the teachings of Jesus Christ. It was Michael Abbate in his book Gardening Eden who said that “Along with Adam, we were created to be gardeners of Eden. This is the critical concept of stewardship that helps us understand our true job responsibilities from God. …God gives us this universe freely, wanting us to discover the joys of responsible stewardship, of moderation, and the freedom that comes with self-discipline and caring for a flock, of not squandering resources. And by doing these things, God tell us, we’ll better understand and appreciate Him.”[17]
The key challenge therefore is to see if we can manage the garden in a way that all life is fed. Instead of the soil being stripped of its nutrient, the nutrient is maintained and life is abundant for future generations as well. Instead of a concept that assumes we can control the garden, we recognise the limits and the needs of the garden itself in order to allow it to be naturally fertile and to go on feeding us. While we acknowledge our power and our ability to subdue, we also remember the example of Jesus who did “not come to be served, but to serve…” (Matt. 20:28 [NAS]).
Understanding Our Role
The bible provides no shortage of counsel for how humankind should live in accordance with God’s will, bearing significantly on the question of environmental degradation. After knowing how we ought to live in accordance with God’s will, it is eminent that we act according to His will. Action is the key message of the resurrection. It is a response to God’s word. Jesus says “Feed my lambs” (John 21:15 [ KJV]), and again in Matthew He says “go and make disciples” (Matt. 28:19 [KJV]). In the Old Testament, the prophets protested against oppression of the poor by the rich: the book of Isaiah for example opens with a vision of cites desolated because of evildoing. God calls Israel to cease doing evil, learn to do good, rescue the oppressed, defend the orphan and plead for the widow (Isa. 1.16–17). Amos declares that because Israel has trampled on the poor and taken their grain they will lose their houses and vineyards (Amos 5.11) and Deuteronomy associates departing from God’s law with agricultural catastrophe (Deut. 28:38 – 40). God calls His people through the prophets to acts of love and justice. Today, the Church is that voice that God uses, and it’s a reminder that concern for the poor and vulnerable (those mostly hit by activities of illegal mining) is not only a matter of love and charity but of what is due to them under God’s law: it is a matter of justice.
Alongside hope in the future that God is bringing, therefore, comes an urgency to cooperate with God’s purposes. Where human beings have wilfully neglected their responsibilities before God, both Old and New Testament texts proclaim God’s judgement: Jeremiah prophesies that the rich will not get to enjoy their wealth while Jesus warns those who fail to care for him, embodied in those in need, are not fit for eternal life. We bring God’s judgement upon ourselves and face the eminent effects of environmental degradation when we fail to respond to the injustices being done by the activities of these illegal miners. Therefore, we have a responsibility to not only shout out the injustices in our society, in this case with regards to ‘galamsey’ but also to practically act if those advocacies are not heeded to.
TOWARDS AN ECUMENICAL APPROACH TO DEALING WTH ‘GALAMSEY’
At this juncture, it will suffice to say that Christianity has a role to play in this crucial matter of ‘galamsey’ which to some extent might involve some Christians at large. And if the Church is going to play a crucial part in helping to combat ‘galamsey’, then it will take the combined effort of Christian Churches and not just one denominational body. It will take a collaborative effort of churches and for that matter a council of churches. According to Kessler, a council of churches is a “voluntary association of separated and autonomous Christian churches, within a defined geographic area, through which its members seek to manifest their fellowship with one another, to engage in common activities of witness and service, and to advance towards the goal of visible unity.”[18]
In a more general sense, the World Council of Churches (WCC) has had a significant contribution to the discussions with regards to the broader picture of climate change. These contributions could be sum up in a book the Council published in 1992 titled Redeeming the Creation. Clearly the book contains useful reflections on the Summit and other valuable insights, including a Letter to the Churches. Council delegates wrote, as they said, “with a sense of urgency”. Their words are stark: “The earth is in peril. Our only home is in plain jeopardy. We are at the precipice of self-destruction. For the very first time in the history of creation, certain life support systems of the planet are being destroyed by human actions.”[19] The impact of such a considered and passionate plea should have reverberated around churches all over the world, but it is doubtful if many even knew of the letter’s existence, and still less, read it and acted upon it.
On the local front, the Christian Council of Ghana (CCG) highlighted in its strategic plan for the 2014-2024 periods, how a collaborative effort of Christian churches would help deal with the issues of socio-economic justice. It highlighted that it would “advocate for policies that deliver economic opportunities, education, health and other social services in a just and equitable manner. Secondly, it seeks ‘encourage members to strengthen existing programmes through review and retooling while exploring new interventions for disadvantaged groups within their areas of operation.’”[20] The council even went on further to state some activities which will be crucial to the achievement of these strategies. Key was to be a continued effort to highlight and advocate justice for disadvantaged people. But in carrying out theses strategic objectives, the Council just like the WCC acknowledges the challenges that come with running activities especially from the local level. The CCG cites inadequate structures at the local level as a weakness to their ability to promote strong ecumenism. What is needed in dealing with issues like ‘galamsey’ is a strong organised Local Council of churches in the community.
The Role of the Church
Basically, the activities of the church have been limited to advocacy. A look as the print media portrays this as the only response from the church in dealing with ‘galamsey’. Christian groups do not go further to demonstrate commitment to the society. At best, they make suggestions to the government as to the way forward. An example is a communique that was issued by the General Assembly of the Presbyterian Church of Ghana in 2012. The communique stated that “Despite the gains of the sector to the economy, the activities of small-scale illegal gold miners popularly known as “Galamsey” scattered across various gold mining communities in the country is a source of worry. The practice has grown in recent years as a result of land-use conflicts coupled with other socio-economic factors. It is regrettable to note also that the PNDC Law 218 which was passed in 1989 to check “Galamsey” operations has failed, as according to the 2008 Ghana Chamber of Mines report; illegal mining activities (Galamsey) have been increasing with an estimated number between 300,000 and 500,000 artisan miners comprising one of the largest groups of illegal miners on the continent.”[21] The communique went on to state the fatal effects of ‘galamsey’ but in its recommendation and the way forward, a five (5) point suggestion was made to the government for implementation.
Again, the news of the General Superintendent of the Assemblies of God Church, Rev. Dr. Paul Frimpong Manso, who according to the Chronicles Newspaper hailed the President for his appointment of a five-member inter-ministerial task force on illegal mining (galamsey), points to the limited role the church is playing with regards to dealing with the issue of ‘galamsey. He is quoted as saying, “What is even more worrying is that the galamsey activities have a track record of leaving behind huge volumes of waste and devastation of the environment in the catchment areas, lasting for decades. On the effect of the activities of the illegal miners he continue that ‘The damning consequences of galamsey in our dear country include pollution and destruction of our water bodies, with resultant health hazard to human life; destruction of farm lands and arable forests; destructive floods in certain parts of the country; frequent caving in of galamsey pits to bury illegal miners alive and so on.’” From a biblical viewpoint, the General Superintendent noted that “…developing of the earth’s potential and conserving its fruitfulness are twin aspects of planetary stewardship. As stewards, the church has a divine mandate to ensure that the earth is not robed of its life-giving and life-sustaining capacities.”[22]
Local Response
Interesting enough, all these calls are coming from leaders of the various Christian organisations who do not have direct access to or are not directly impacted by the activities of these illegal miners. There has not been any documented call, whether in the print media or on radio by the local churches who are directly impacted by the activities of these illegal miners. Clearly, at the Local level Christian response to environmental degradation and ‘galamsey’ has yet to really actualise if there are any. In order for a church to achieve recognition as a major player in dealing with the issues of ‘galamsey’, it has to demonstrate excellence in taking action and encouraging others. But quick to add, that this can only be effective by the collaborative efforts of the local churches.
The Challenge
The challenge is for the local churches to organise themselves to create an ecumenical voice that speaks against the injustices in the community. Any advocacy that comes from the organised churches in the community will be taken seriously by those illegal miners. Perhaps, the churches’ separation of the physical and the spiritual in their understanding of Christian witness, and specifically evangelism, as being unrelated to community development to some extent could explain their passiveness towards the issue of ‘galamsey’.
It is not surprising though, as many of our churches actually have affiliations with the West, therefore, their being influenced by a legacy of Western mind-set. From a western mind-set according to Myers, “Loving God is spiritual work, and loving neighbours takes place in the material world. So evangelism (restoring people’s relationship with God) is spiritual work, while social action (restoring just economic, social, and political relationship among people) is not. In the final analysis this false dichotomy leads Christians to believe that God’s redemptive work takes place only in the spiritual realm, while the world is left, seemingly, to the devil. This indeed is a challenge the church needs to overcome in order to be effective in the local community. According to Cully the “Church is not to be understood as but one of a number of relevant institutionalised forces that may refortify urban man.”[23]
BEYOND THE ISSUES OF STEWARDSHIP AND ADVOCACY
With regards to ‘Galamsey’, clearly, the church has lost its role in the city. According to Cully, “It was neither agriculture nor the marketplace, that archaeologist tells us, that led men to raise the first city wall and mark out the first crossroad. It was rather their consummate need to gather in worship. The city’s first masters were her priests; her first permanent edifice, her temple.”[24] He further stresses that, it is “only as the Church comes to recognise that she is both creator and creature of the city – and beholds thereby that the crisis confronting urban man is identical with the crisis confronting the City of God – will she be in position to begin rebuilding the City of Man.”[25]
Advocacy (through education) will bring the people in the community of Obuasi to a place of self-realisation. While it is important for the church to address the concerns of the people in the community, Christians will have their primary role as being able to “support and assist local people to take the lead in calling for internal political change.”[26] Advocacy through public demonstration by the church will create the awareness of the impact and effects ‘gamasey’ activities are having on the indigenous people living in the community. But the church will need to go beyond just advocacy if it really wants to make meaningful impact. To make a meaningful impact, the community will not only want to see how the church is drawing attention to the adverse impact of the activities of illegal miners, but also how the church demonstrates care to the needs of the community.
First and foremost, there is a need for a greater emphasis on economic sharing. Acts 2:43-47 describes a distinctive feature of the early Spirit-filled believers as a way they lived together sharing their possessions.[27] Today, this aspect of the gospel has been neglected. This Spirit-filled experience of the early disciples led them to a radical concept of economic sharing and lifestyle. The best way to describe the practice of the early disciples is to speak of unlimited economic liability, and a total economic availability. Lesson from this example is that the church needs to pull resources together in a sacrificial and generous was, giving towards the needs of others in the community. In collaboration, there is the challenge of financing action. Therefore at the local level activities and creativities championed at improving the lives of the poor in the community which comes with financial burdens should be shouldered by the local population who are true shareholders. In sharing and meeting the needs of the people, these activities should offer “redemptive and regenerative features” which will at the end transform the lives of the people and not just be seen as social charity or donations.
Secondly, the Church has the responsibility as a peacemaker to lead in dialogue between the primary stake holders of the community (The large scale mining company, opinion leaders of the community, and probably the leaders of the small scale illegal miners) so that sustainable alternative livelihoods to ‘galamsey’ could be achieved. Many times, projects proposed as alternative livelihoods have never been able to replace ‘galamsey’. A critique to these projects, the fanciful nature of their sustainability, failure to attract community involvement and inadequacy in addressing employment needs of communities dispossessed of their land is well known. Obuasi cannot be said to be an industrial town, since the mines operated by AngloGold Ashanti could be said to be the only industry offering meaningful or gainful employment. Therefore, clearly, ‘galamsey’ will continue alongside the mining company for some time to come. However, offering sustainable alternative livelihood will reduce the chances of these young men engaging in such a risky and dangerous employment to earn a living.
The problem that arises is that mining companies as it is well documented are concerned first and foremost with global strategy and not local interests. This is where the church comes in, by collaborating with the stakeholders, including government, this idea of mining companies could be challenged and potential gains and profitability could be stressed. This will prove a win-win situation for all. This responsibility of the church does not however, mean that the “church will disregard the so-called “spiritual” needs of the people in its community nor neglect the distinctive “religious” functions of evangelism and Christian education.
CONCLUSION
This research, as has been iterated from the beginning, discussed primarily how ecumenical participation of the churches in the Obuasi Municipality of Ghana could go a long way in dealing with the environmental situation bedeviled by illegal small scale gold mining commonly refer to as ‘galamsey’. Ecumenical participation of the churches in Obuasi Municipality could indeed help control if not eradicate the activities of illegal miners (galamsey). It is clear from this research that Christians (or the Church at large) have a responsibility towards the protection of the environment from degradation (and in this case the ill effect of ‘galamsey’). In the Obuasi Municipality, with regards to ‘galamsey’, Christians have largely failed to take ownership or leadership. Therefore, there is a need for a collaborative effort to take leadership in articulating the ethical standards on which actions are based, determining the technical solutions that are most effective in meeting the needs of the less fortunate, and demanding action on the local level.
The challenges of ‘galamsey’ call for churches to make a considerable journey from where we find ourselves at the moment – advocacy. This is a journey unlike any other that most of us have taken, and which has a destination only future generation will reach and benefit from. The costs of the journey are to be borne now but the benefits will not so to say be felt in the meantime. While the activities of the ‘galamsey’ threatens to adversely impact on all of us, but particularly on those who are already impoverished, Christians we have a God given mandate of developing a holistic Christian transformational development for the benefit of the affected community.
It is amazing that throughout the past years nothing has been heard of or told of Christian actions with regards to ‘galamsey’. Perhaps this calls for further research into why local Christians in the Obuasi Municipality have failed to make any meaning impact in dealing with the issues of ‘galamsey’. Further insight into what approaches are appropriate in dealing with the issues of ‘galamsey’ would be welcoming since those articulated in this work are not conclusive.
[1] The intergovernmental Panel on Climate Change (IPCC) has recently issued its 4th Assessment Report on climate change. Summaries and complete reports are available at “IPCC - Intergovernmental Panel on Climate Change.” http://www.ipcc.ch/ (Accessed on 24th August, 2014).
[2] (Matt. 22:39 [NAS])
[3] (Luk 4:18-19 [NAS])
[4] Kendig Brubaker Cully, Will the Church Lose the City? (New York: World Pub. Co. 1969), 27.
[5] Ghana Statistical Services, “ 2010 Population and Housing Census” http://www.ghanadistricts.com/pdfs/2010_pop_census_districts.pdf (Accessed 29th August, 2014).
[6] “Why AngloGoldAshanti MD Is Wrong on Galamsey.” Modernghana.com, http://www.modernghana.com/news/324202/50/why-anglogoldashanti-md-is-wrong-on-galamsey.html, (Accessed 24th August, 2014.)
[7] Gavin Hilson, "A contextual review of the Ghanaian small-scale mining industry." Mining, Minerals and Sustainable Development 76 (2001), 3.
[8] Thomas Akabzaa, and Abdulai Darimani. "Impact of mining sector investment in Ghana: A study of the Tarkwa mining region." Draft report prepared for SAPRI (2001).
[9] Rodney Walter, "How Europe Underdeveloped Africa." (London. Bogle L’ouverture, 1972), Ch.6:115.
[10] “How Europe Underdeveloped Africa” is a book by Walter Rodney 1973, which delves into the past only because otherwise it would be impossible to understand how the present came into being and what the trends are for the near future.
[11] Gavin Hilson, and Clive Potter, "Structural Adjustment and Subsistence Industry: Artisanal Gold Mining in Ghana." Development and Change 36.1 (2005): 103-131.
[12] International Labor Organization (ILO), 1999: “Social and labor issues in small-scale mines; Report for discussion at the Tripartite Meeting on Social and Labor Issues in Small-scale Mines.” International Labor Organization, Sectoral Activities Program, International Labor Office: Geneva.
[13] Bryant L. Myers, Walking with the Poor: Principles and Practices of Transformational Development. Rev. and updated ed. (Maryknoll, N.Y: Orbis Books, 2011), 5.
[14] Harvie M. Conn, Urban Ministry: The Kingdom, the City, & the People of God. (Downers Grove, Ill: InterVarsity Press, 2001), 100.
[15] Ibid.
[16] Calvin’s commentary on Gen. 2.15 concludes ‘let every one regard himself as the steward of God in
all things which he possesses. Then he will neither conduct himself dissolutely, nor corrupt by abuse
those things which God requires to be preserved.’ (John Calvin, Genesis, ed. & trans. John King
(Edinburgh: Banner of Truth Trust, 1965), vol. 1, 125.
[17] Michael Abbate, Gardening Eden: How Creation Care Will Change Your Faith, Your Life, and Our World. 1st ed. (Colorado Springs, Colo.: WaterBrook Press, 2009), 40-41.
[18] Diane Cooksey Kessler, and World Council of Churches. Councils of Churches and the Ecumenical Vision. Risk Book Series, no. 90. (Geneva: WCC Publications, 2000), 1.
[19] Wesley Granberg-Michaelson, Redeeming the Creation: The Rio Earth Summit –Challenges for the Churches. Risk Book Series. (Geneva: WCC Publications, 1992), 70.
[20] Christian Council of Ghana, “Strategic Plan for the Christian Council of Ghana 2014-2024” http://www.christiancouncilgh.org/CCG%20Strategic%20Plan.pdf (Accessed on 24th August, 2014).
[21] The Presbyterian Church of Ghana, “Communique issued by the 12th General Assembly of the Presbyterian Church of Ghana held from august 17th – 23rd, 2012 at the Ramseyer Chapel, Abetifi Kwahu”
http://app.razorplanet.com/acct/43730-2333/resources/2012_Communique_amended.pdf
(Accessed on 9th September, 2014).
[22] The Chronicles, “Assemblies of God Hails Mahama’s Galamsey Task Force” http://thechronicle.com.gh/assemblies-of-god-hails-mahamas-galamsey-task-force/ (Accessed on 15th August 2014).
[23] Cully, 24.
[24] Ibid.
[25] Ibid.
[26] Ralph D. Winter, Steven C. Hawthorne, Darrell R. Dorr, D. Bruce Graham, and Bruce A. Koch, eds. Perspectives on the World Christian Movement: A Reader. 4th ed. (Pasadena, Calif: William Carey Library, 2009), 604.
[27] Denison Jayasooria, Community Caring: A Strategy for meeting the needs of your Community, (Malaysia: Malaysian CARE, 1987), 10.