Ghana’s gold rush: Indigenous-led mining expansion amid neocolonial leasing regimes and systemic wealth extraction

Indigenous mining in Ghana is often framed as a modern economic opportunity, but traditional governance systems (*stool lands*) and spiritual relationships to land are systematically sidelined in favour of corporate-friendly leasing regimes. The Akan and other ethnic groups historically managed gold resources through communal decision-making, but these systems have been eroded by colonial and post-colonial laws that prioritise individual land tenure and mineral rights for elites. Indigenous knowledge of sustainable mining practices—such as rotational mining and riverine protection—remains undervalued despite its potential to mitigate environmental harm. The current ‘indigenous investment’ narrative risks further commodifying these traditions under the guise of economic empowerment.

Ghana’s gold sector is shaped by centuries of extractive governance, from pre-colonial gold trade networks to British colonial mining laws that declared minerals the property of the Crown. The Minerals Act of 1936 and subsequent post-independence laws (e.g., the 1962 Minerals Act) entrenched state control over mineral rights, enabling both foreign and domestic elites to profit while displacing local communities. The current transition mirrors earlier phases of resource nationalism, where governments renegotiate leases to extract higher rents, often without addressing the structural inequities of the past. Historical parallels can be drawn to South Africa’s mining laws or Nigeria’s colonial-era mineral rights regime, where similar patterns of dispossession and elite capture persist.

In Latin America, indigenous movements have framed mining as a violation of *Pachamama* (Mother Earth), leading to constitutional reforms in Ecuador and Bolivia that grant nature legal rights. In the Philippines, the *Bantayog ng Kalikasan* (Monument to Nature) movement has used indigenous cosmology to resist large-scale mining, demonstrating how spiritual frameworks can mobilise resistance. Ghana’s indigenous mining sector could learn from these examples by integrating traditional ecological knowledge into modern governance, rather than replicating extractive logics. Cross-cultural comparisons reveal that ‘indigenous investment’ is not inherently sustainable; its impact depends on whether it challenges or reinforces existing power structures.

Scientific studies confirm that Ghana’s artisanal and small-scale gold mining (ASGM) contributes significantly to mercury pollution, with levels in river sediments exceeding WHO safe limits in some regions. Research also shows that large-scale mining operations, including those led by indigenous firms, often exacerbate deforestation and water scarcity, with long-term ecological impacts that are poorly accounted for in economic models. The transition to indigenous-led mining does not inherently reduce environmental harm; without regulatory oversight, it may simply shift the burden of extraction from multinational corporations to local elites. Life cycle assessments of gold mining in Ghana highlight the need for systemic reforms, not just changes in ownership.

Gold mining in Ghana is deeply intertwined with spiritual practices, from the reverence of the *Sika Dwa Kofi* (Golden Stool) to rituals performed by miners seeking protection from spirits (*abosom*). Traditional musicians and griots have long documented the social and environmental costs of mining through oral histories and proverbs, offering a counter-narrative to the profit-driven discourse. Contemporary artists, such as El Anatsui, use recycled materials from mining waste to critique the industry’s ecological and social impacts, bridging traditional and modern forms of resistance. Spiritual leaders in mining communities often serve as mediators between extractive industries and local populations, but their voices are rarely amplified in mainstream narratives.

Future scenarios for Ghana’s gold sector must account for the depletion of easily accessible deposits, rising production costs, and increasing global pressure to decarbonise supply chains, which could destabilise the industry. Climate change exacerbates these challenges, with erratic rainfall patterns disrupting mining operations and water-intensive processes, while droughts reduce the availability of water for local communities. A systemic approach would involve diversifying Ghana’s economy away from gold dependency, investing in circular economy models for e-waste recycling, and developing alternative livelihoods for mining-dependent regions. Scenario planning should also consider the geopolitical risks of over-reliance on gold, including price volatility and trade sanctions.

Women miners, who comprise up to 40% of Ghana’s artisanal mining workforce, face systemic discrimination, limited access to land rights, and heightened exposure to mercury poisoning due to unsafe working conditions. Small-scale miners, who lack legal protections, are often criminalised or forcibly evicted when leases are renegotiated, leaving them vulnerable to exploitation by larger firms. Rural communities near mining sites bear the brunt of environmental degradation, with studies linking mining to increased respiratory diseases, waterborne illnesses, and food insecurity. The narrative of ‘indigenous investment’ ignores these groups, instead centring the interests of elites who stand to profit from the transition.