Features
Analysis of the 2023 Budget (Final part)
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There is no doubt that some government expenditures will be supported by grants from foreign countries. However, not every expenditure will be covered by grants. This explains why the government must find innovative ways of raising more revenue to cover its expenditures. If more revenue is raised, it will help the government overcome its numerous projects.
It is in this light that strenuous efforts are being made under the budget to raise more revenue for the country. Without adequate revenue, not much can be achieved by way of development project financing. It is, therefore, necessary to raise enough revenue since the level of revenue raised in the country is not enough to satisfy our needs.
The destruction of water bodies in various parts of the country is threatening the lives of everyone residing here in Ghana. The destruction of water bodies and the fight against illegal mining imply that additional expenditures will have to be made to fight the menace and clean up the destroyed water bodies.
REVENUE GENERATION MEASURES
In light of all these, certain revenue generation measures have been instituted in the budget for the good of the country. As has been pointed out already, if more revenue cannot be generated, we will not be able to undertake and expand our development projects. This is one fact that we cannot run away from.
The E-Levy, which is meant to generate additional revenue for the government, has been reduced from 1.5 per cent to one (1) per cent. However, the GHC 100 daily threshold has been removed.
This has been described by the Minority in Parliament as a measure that will add to the hardship of Ghanaians. However, these measures are meant to generate more revenue, expand the revenue base, and also make it possible to use the revenue generated to finance our development projects.
Another important measure in the budget is the freezing of employment for civil and public servants for the 2023 financial year. While this is very painful, it must be made clear that government expenditures are already too high and that the government cannot, therefore, undertake additional expenditures in the form of employment in the civil and public services. All these are being done to ensure that government expenditure is not thrown overboard. It is also a measure being undertaken to stabilise the economy so that, within the short to medium term, economic growth can bounce back and allow people to be employed in the public sector.
We are in very difficult times, so we need to take steps now to save the economy. If these corrective measures are not taken now, things will get out of control, so we need to bite the bullet without delay so as to help stabilise our national economy.
EXPENDITURES
It is equally important that steps are taken by the government to cut down on its expenditure. Already, the presidency and ministers are to see a reduction of their expenditures by 50 per cent. The purpose is to save some money for the economy.
In addition to that, the government will again cut down on imports by 45 per cent. The country cannot continue to be import-dependent, especially when many of these things can be produced locally. By being able to produce these things locally, the foreign exchange that will be used to import them will be saved for the country. Eventually, this will put less stress on the demand for the dollar. When this happens, it will help stabilise the country’s currency against the major foreign currencies.
VALUE ADDED TAX
To be able to raise more revenue, the government has increased the Value Added Tax (VAT) by 2.5 per cent. Already, some politics is being played here by the Minority, who claim that it will make life unbearable for Ghanaians. The money being raised here, it must be noted, will not go into the pocket of any individuals. Rather, it will go into the Consolidated Fund, which will be used to finance the numerous projects to be undertaken in the country. If this is not done, then not much can be undertaken in terms of our developmental agenda.
In the same way, the use of V8 and V6 vehicles has been banned in towns except for travel to other regions. The use of V8s and V6s draws huge amounts of fuel, which adds to the cost of transportation in the country. In light of all this, these large vehicles have been banned from daily use except for travel purposes to the regions and other faraway places in the country.
DEMANDS OF POPULATION
In conclusion, the 2023 budget should not just be seen as any other budget but as one that is meant to raise enough revenue to overcome numerous expenditures. With the increase in population as well as the demands of the population, it has become necessary to raise enough revenue to cover all our items of expenditure.
The entire world is going through serious difficulties. This means that as a country, we cannot depend on other countries to finance our developmental projects.
As a result, we need to find innovative ways of raising revenue to put up structures and implement programmes that will be of benefit to people in this country.
IMF BAILOUT
Ghana is already seeking an IMF bailout to stabilise its economy. The bailout will not be possible if we’re not able to prove to the IMF that we’re prepared to cut down on expenditure and at the same time raise enough revenue to cover our numerous expenditures.
If this is the case, then we must all support the budget so that at the end of it all, we will be able to undertake our own programmes. This is very important because the IMF exists to assist with and provide guidance for economic development, not to come in and solve a country’s problems for it.
There is no doubt that the year 2023 will be tough. However, we need to swallow the bitter pill today in order to stabilise our economic problems and provide breathing room for people in this country.
REAL ECONOMIC GROWTH
If all these things are done, we will see real economic growth in the country, and the benefits that will come later will be in the best interest of every person. Many of us will go through the same difficulties, but we know that there will be light at the end of the tunnel, and this is why, after going through the budget carefully, we have come to the conclusion that the purpose of this budget is to halt economic decline, stabilise the system, and effect smooth economic growth for the entire country.
In light of this, we must all embrace the budget and support its implementation for the economic growth that is being envisaged by the noble people of this country.
Email address/whatsApp number of author:
Pradmat201@gmail.com (0553318911)
By Dr. Kofi Amponsah-Bediako
“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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