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A chevy of a levy
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Chevrolet, (pronounced sher-vro-lay), is an American car from the stable of General Motors, (GM). Its short form is Chevy, (pronounced sher-vy). Interestingly, both its full name and short form are real words in Spanish and English respectively, with some fascinating connotations. According to the online Word Magic English-Spanish Dictionary, Chevrolet in Spanish means persecution. In English, the short form, chevy, means persecution as well, with synonyms such as torment, irritation, annoyance, nag, badger, heat, pursuit, chase, or harass.
Sometimes, it is spelt chivvy which means to obtain by small manoeuvres. Another meaning attributed to the word is confusion. It is also listed as a crossword-clue for an act of pursuing with an effort to overtake or capture. In short, it implies going after with the intent to catch.
Whatever meaning is adopted for the full form or the shorter version of the word, one thing is certain. It has elements of a pursuit, irritation, and confusion in it. The Electronic Transaction Levy (commonly known as Electronic Levy or E-Levy) proposed by the Government of Ghana seems to be one chevy of a levy, what, with all the confusion surrounding it and the schemes to push it down the throats of Ghanaians? Its discussion has even led to a nasty brawl in parliament. Now, you understand why I call it a chevy of a levy. It has already led to irritation, chaos, and disagreements.
The levy, pegged at 1.75 per cent on all electronic transactions in the informal sector, was proposed on November 17, 2021, by the Minister of Finance, Mr. Ken Ofori-Atta during the presentation of the 2022 budget. Transactions above GH¢100.00 will be affected and areas to be captured under the levy include the following:
- All inward remittances (which would be paid by the recipient)
- All person-to-person mobile transactions (which includes sending of funds to another account, payment for goods and services, payment of utilities
- All POS/Merchant payments.(POS means Point of Sale), that is, the place where a transaction takes place. It may be virtual or real.
The minister said the policy would not only widen the tax net but could generate about $1.15 billion to be used for the payment of contractors in Ghana. Besides, revenue from the levy would provide funds to support entrepreneurship, cyber and digital security; road infrastructure and job creation for about 11 million people in the country, as well as help reduce borrowing and the national debt.
He justified the introduction of the levy with the explanation that the COVID-19 pandemic has led to an increase in the use of digital platforms for transactions. That rationalisation is tantamount to turning the already impoverished masses into easy prey to make a quick buck.
The Government should be told in no uncertain terms that you cannot eat your cake and have it. Were we not told that Ghana was gearing towards a cashless economy, and that digitisation was the tool to achieve that? Why then should there be a tax on digitisation improvement? This ambivalence could be suicidal, defeatist, and counter-productive.
Truth be told, no nation can develop without relying on some form of taxation. Economic experts stress that Africa’s development is stifled by certain critical deficits which, if not addressed, would continue to impede the continent’s advancement. They include low access to healthcare together with poor service, high illiteracy rate as well as poor quality of education and inadequate energy supply to fuel industrialisation, add value to primary products, boost exports and reduce imports.
Without doubt, education remains the backbone of sustainable development. That is why the introduction of the Free Senior High School by the Government must be lauded. Though fraught with a lot of difficulties, it is a step in the right direction. It only needs fine-tuning which must be done with consultation, not unilaterally. With time, the benefits will be self-evident through the skills acquired and increased productivity among other things.
Not much can be said for the energy sector. For a country with so much promise in the immediate post-independence era even without oil, we still lag behind big time as far as our energy generation is concerned. Some efforts have been made to reduce the deficit, but major investments must be made in alternative sources like solar and wind to address the shortfall and help meet the country’s sustainable development goals.
Another vital area of concern that the experts blame for the continent’s lack of development is the deficit in domestic revenue mobilisation which has long starved Africa of vital funds needed to sponsor spending and various public expenditures at various levels of development – national, regional, and district.
It takes taxation to meet those goals. But when individuals and corporate entities transfer their wealth to the government this way, they do so with the understanding that the money will be used in the most judicious manner to improve the general well-being of the people.
In fact, the inflows we receive from the advanced countries in the form of aid, loans and foreign direct investments are made possible through taxation. Their tax to GDP ratio is way higher than Africa in general and Ghana in particular. The tax to GDP ratio is the contribution of taxes to the country’s total monetary or market value of its finished products and services within a year
It is agreed that at around 12 per cent, Ghana’s tax to GDP ratio is lower than the 16.5 per cent average for Sub-Saharan Africa recommended as the minimum threshold for a fairly healthy economy. Available records indicate that as of August 2021, only 2.4 million, (13.3per cent) out ofabout 18 million potential income taxpayers, were registered as personal income taxpayers.
Meanwhile, only 45,109 entities are reported to be registered as corporate taxpayers while 54,364 persons are registered as self-employed taxpayers at the Ghana Revenue Authority. On the other hand, there are about 17 million registered voters and about 19 million active mobile money accounts. That obviously makes Ghana’s economy a very informal one and that does not conduce to effective mobilisation of personal income tax through the P.A.Y.E. system as pertains in developed countries. The statistics do not look good for development.
It is against this backdrop that the Government sees the E-Levy as an opportunity to make up lost ground. In the Minister’s calculation, the E-Levy, if passed as proposed, would widen the tax base in the medium term and increase the country’s tax to Gross Domestic Ratio (GDP) to 16.5 per cent and subsequently to 20 per cent, “as pertains among our peers.”
Very lofty and laudable ideas if you asked me! But for Ghana, and most African countries, the problem is not so much the lack of resources as our own doing. Mismanagement, corruption, misplaced priorities, insensitivity to the plight of the masses and a host of other self-imposed burdens have conspired to put the gear of progress in reverse.
The Akans have a proverb that: “3mmoa a, omo kՉՉ adidie mmae a, y3nnka bi nnkՉgu mu.” That translates loosely to: “It is unwise to send more cattle out for grazing if the previous herd has not returned home.”
For a start, the levy should be pegged at one per cent given the fairly large size of the cohort of the population projected to be targeted. Besides, we must be meticulously prudent in managing the money and have verifiable evidence of the proper allocation of resources earmarked for the various sectors of our development plan. The advanced countries do it so well that they can squeeze a substantial chunk for us and still manage their health services, education, energy, infrastructure, and housing very well.
Not so in our part of the world where we can collect road tolls for decades yet cannot show concretely how roads benefitted from such tolls. Now, we are told that the toll has been scrapped but only God knows how it will resurrect in one form or another.
In recent times, how many new taxes have been introduced or are to be introduced? I mean the VAT FLAT RATE SCHEME,(VFRS), introduced for retailers and wholesalers at three per cent; VAT withholding, COVID-19 Health Levy adding one percentage point to both VFRS and NHIL, and others? Some have been scrapped but it is like “robbing Peter to pay Paul”.
Ghana needs the money to fast-track its economic transformation. But for this to happen, people have to be healthy, trained to acquire skills, live in decent housing, have access to affordable means of transportation as well as get credit. These are the things that developed countries ensure for their people through the taxes they collect. And these are integral to any development agenda planned for Ghana.
Contact: teepeejubilee@yahoo.co.uk
By Tony Prempeh
“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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