The ‘Ghana Must Go’ Bag of Integrity: How 3 Ghana Police Officers Returned GH₵85,000

In the quiet dawn near Techiman, Ghana, a routine patrol turned into a profound test of character. Three police officers discovered a lost sack containing a life-changing sum of money. Their decision, made in a moment without surveillance, would become a powerful narrative about integrity within Ghana’s law enforcement. This article delves into the incident, its cultural context, and what it reveals about ethical leadership and public trust in Ghanaian institutions.

Introduction: A Test of Character on the Hansua Barrier

On a Saturday morning in February 2026, as the first light broke over the Hansua Barrier on the outskirts of Techiman in Ghana’s Bono Region, three officers from the Motor Traffic and Transport Department (MTTD) were on duty. Their patrol, part of standard accountability checks, led them to an unremarkable object by the roadside: a faded, bulky sack. Locally, such bags are ubiquitously known as “Ghana Must Go” bags—a term born from a painful historical episode but now a common carrier for goods and, in this case, a fortune.

Inside the plain sack were neatly stacked bundles of Ghanaian cedi notes totaling GH₵85,000. For context, this sum represents significantly more than the average annual salary for many Ghanaians. The officers—whose names were later withheld for their safety and privacy—faced an immediate, unscripted moral dilemma. The vehicle that lost the bag was gone; the owner, Stephen Ofori, had reported his loss believing his money was gone forever. The path of least resistance, and one all too familiar in narratives of police corruption, was to keep the cash. They chose the opposite. Their actions initiated a process that culminated in a formal handover at the Techiman Regional Police Command, a grateful citizen’s emotional reunion with his savings, and a renewed national conversation about integrity in public service.

Key Points: The Incident at a Glance

• Discovery: Three Ghana Police Service officers found a “Ghana Must Go” bag containing GH₵85,000 alongside the Hansua Barrier near Techiman.
• Immediate Action: The officers did not take the money. Instead, they used a name and phone number written on the bag to trace the owner.
• Formal Handover: After verification, the full amount was returned to Stephen Ofori, the rightful owner, at the Techiman Regional Police Headquarters.
• Official Recognition: The Regional Commander, DCOP Owusu Ansah, publicly praised the officers, framing the act as a standard to be emulated and recommending formal recognition from the Inspector General of Police.
• Broader Symbolism: The incident transformed a common object into a symbol of hope and ethical conduct, challenging stereotypes about police corruption in Ghana.

Background: Context and Cultural Significance

The “Ghana Must Go” Bag: A Name with History

The term “Ghana Must Go” bag refers to the large, colorful, woven plastic sacks used across West Africa for transporting goods. The name originates from the 1983 mass deportation of over a million Ghanaians from Nigeria. Many returning migrants carried their possessions in these sacks, and the phrase became a bitter shorthand for that forced migration. Today, the bag is a mundane, ubiquitous item. Its appearance in this story is deeply ironic: a container associated with loss and displacement became the vessel for a story about found integrity and restoration.

Public Trust and the Ghana Police Service

The Ghana Police Service (GPS) has long struggled with a public perception problem. Surveys and anecdotal evidence often point to issues of corruption, brutality, and inefficiency. According to the 2022 Ghana Integrity Initiative (GII) report, the police were ranked among the most corruption-prone public institutions. This context makes the officers’ actions not just noteworthy, but extraordinary. Their decision directly counters a pervasive narrative, offering a tangible counter-example to public cynicism. The GPS has undergone various reform initiatives aimed at improving community relations and ethical standards, and incidents like this are cited by leadership as evidence of progress.

Legal Framework: Found Property in Ghana

Ghanaian law, under the Criminal Offences Act, 1960 (Act 29), addresses the handling of lost property. Section 132 makes it an offense for a person who finds lost property and fails to report it or attempt to find the owner, with intent to permanently deprive the owner of it. The officers’ actions—finding the property, identifying the owner through the label, and formally handing it over through official channels—are precisely what the law intends. Their conduct was not just moral but legally sound, demonstrating an understanding of their duty beyond mere law enforcement to include ethical stewardship.

Analysis: Beyond the Act to the Implications

Ethical Decision-Making in the Absence of Oversight

The core of the story lies in the unobserved moment. Philosophers and psychologists call this “moral courage”—the choice to do right when no one is watching. The officers had no bodycam footage (though GPS is rolling out bodycams), no supervisor present, and a tempting, anonymous windfall. Their rapid, uncompensated decision suggests internalized ethics over fear of punishment. This aligns with “integrity theory” in organizational behavior, which posits that true integrity is demonstrated in discretionary, low-visibility situations. It also highlights the importance of recruitment, training, and institutional culture in fostering such values.

The Power of Narrative in Institutional Reform

DCOP Owusu Ansah’s statement—”using this moment to send a clear message about the values they champion”—is strategically significant. In institutional communication, positive deviance stories are powerful tools for change management. By publicizing this act, the GPS leadership attempts to:

1. Reinforce Norms: Signal that honesty is the expected, celebrated standard.
2. Inspire Peers: Provide a relatable model for other officers.
3. Rebrand Publicly: Begin to repair the institution’s image with citizens like Stephen Ofori, whose statement—”I have come to learn that there [are] good ones among the police unit”—captures the potential impact on individual perceptions.

The appeal to the Inspector General of Police (IGP) for formal recognition is a move to institutionalize the praise, linking individual virtue to systemic validation.

Economic and Social Impact on the Victim

For Stephen Ofori, the loss of GH₵85,000 was potentially catastrophic. In Ghana’s economy, such a sum could represent years of savings, business capital, or funds for education or healthcare. The restoration was not just a return of cash but a preservation of his life plans and financial security. His expressed surprise and gratitude (“some are God fearing too”) underscores how deeply negative experiences with police can shape worldview. This single interaction likely restored a measure of faith in state institutions, demonstrating that the social impact of ethical policing extends far beyond the immediate transaction.

Practical Advice: Lessons for Individuals and Institutions

For Citizens: What to Do If You Find Lost Property

This incident provides a clear template for civic responsibility:

• Do Not Assume Ownership: Legally and ethically, found property is not automatically yours.
• Check for Identification: Look for labels, IDs, or documents that might identify the owner, as the officers did.
• Report Immediately: Take the item to the nearest police station. A formal report creates a legal record.
• Avoid Tampering: Do not open bags or containers unless necessary for safety; document the condition and contents if you must.
• Use Official Channels: Let the police handle verification and return. This protects you from false accusations.

For Organizations: Fostering a Culture of Integrity

Institutions, especially those with public trust deficits like policing, can learn from this case:

• Celebrate Positive Deviance: Publicly and meaningfully recognize ethical acts. This is more powerful than only punishing failures.
• Embed Ethics in Training: Move beyond rulebooks to scenario-based training that prepares staff for unanticipated ethical dilemmas.
• Leadership Modeling: Commanders like DCOP Ansah must consistently communicate that integrity is non-negotiable and will be supported.
• Protect Whistleblowers & Ethical Actors: Ensure officers who do the right thing are shielded from potential backlash and are career-advanced.
• Transparent Processes: The formal handover ceremony was a transparent act that built public trust. Document and share such processes.

FAQ: Addressing Common Questions

What is a “Ghana Must Go” bag and why is it called that?

It is a large, sturdy, often striped plastic bag used for carrying goods. The name stems from the 1983 mass expulsion of Ghanaians from Nigeria, where many returnees carried their belongings in such sacks. It is now a common, generic term across West Africa.

Is the police officer required by law to return found money in Ghana?

Yes. Under Ghana’s Criminal Offences Act, 1960 (Act 29), Section 132, a person who finds lost property and decides to keep it with intent to permanently deprive the owner commits an offense. The legal duty is to report the find and attempt to return the property to its owner.

What happens if the owner of the money had not been found?

According to GPS procedures, if after diligent efforts the owner cannot be identified, the found property (money) would likely be held as unclaimed property. After a statutory period, it may be forfeited to the state or disposed of according to police regulations. The officers’ proactive identification of the owner prevented this outcome.

How common is this level of integrity among Ghanaian police officers?

There is no comprehensive dataset on “integrity incidents.” However, this story is treated as newsworthy precisely because it is perceived as exceptional against a backdrop of common public skepticism and periodic corruption scandals. Reform advocates argue that many officers are honest but that negative incidents receive more attention. The GPS leadership’s decision to celebrate this act suggests a desire to change this perception by highlighting positive examples.

Can the officers be punished for their actions?

No. Their actions are legally correct and ethically exemplary. They followed proper procedure, reported the find, and ensured the money’s return. They have been praised by their command. Punishment would be contrary to Ghanaian law and police service regulations.

Conclusion: A Symbolic Bag, A Lasting Message

The “Ghana Must Go” bag that held GH₵85,000 has been emptied of its cash but filled with profound symbolism. It now represents a moment of choice where three individuals prioritized an abstract principle—integrity—over a concrete, life-altering sum. Their story is a potent reminder that institutional trust is built not through grand policy alone, but through countless small, unobserved decisions made by individuals on the front lines.

For Ghana, this incident provides more than a heartwarming headline. It offers a practical case study in ethical conduct, a tool for police reformers, and for citizens like Stephen Ofori, a reason to recalibrate their expectations. It proves that the narrative of public service can be rewritten, one honest act at a time. In the end, the most valuable thing returned that morning was not the GH₵85,000, but a measure of hope—a glimmer that, even in a “Ghana Must Go” bag, the contents can be a testament to character rather than a casualty of corruption.