Features
Chasing the ghosts out of the national pension payroll
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A ghost is an apparition of a dead person which is believed to appear or become manifest to the living, typically as nebulous image. It is the soul of a dead person believed to be an inhabitant of an unseen world or to appear to the living in bodily likeness. The word ghost has been corrupted and used in our everyday life. For example, we often hear of ghost names that have found their way into payrolls of public institutions and workplaces, resulting in the loss of huge sums of revenue at the expense of the nation. Moneys are paid to faceless people as a result of negligence on the part of officials who manage the public purse, thereby causing financial loss to the state.
HUGE AMOUNT RECOVERED FROM GHOST NAMES
Recently, Ghanaians were told that the Social Security and National Insurance Trust (SSNIT), in an aggressive drive to rid its books of ghost pensioners, has raked in over GH¢320 million savings which otherwise, would have gone to ghosts or faceless beneficiaries of the Pension Scheme who had passed on without their knowledge. According to the Director-General of SSNIT, Dr John Ofori-Tenkorang, the amount which had been withheld since 2018, covered the category of deceased pensioners whose guaranteed pensions entitlement had been exhausted.
“For persons who are on PNDC Law 247, that is the age of 72 and pensions on Act 766, that is the age 75…but at the moment, no pensioner who is on Act 766 is that old because, they recently just started going on pension. Every year, we have to ensure that pensioners reach out to the Trust and undertake their biometric registration…however, we know that this can come at an inconvenience for pensioners who may be bedridden or incapacitated and cannot come to the SSNIT offices,” he told journalists outside parliament on July 27, 2022.
COMPLETION OF PENSIONER CERTIFICATE
He explained before the Public Accounts Committee that, in order to ensure that payment of funds to deceased pensioners aged 72 years and above, under PNDCL 247 and those aged 75 years and above under Act 766, ceases, all pensioners within the stated age categories, were required by policy to complete a Pensioner Certificate once every year to confirm that they are alive. “Those who do not complete the certificates are deemed not to be alive and, therefore would have their names deleted from the pension payroll,” he told the committee.
He further explained that the SSNIT in 2018, changed the Pensioner Certificate renewal frequency from once every three years to once a year in a move to promptly identify and delete deceased pensioners age 72 years and above, adding that the Trust has since implemented a number of measures including Electronic tracking, deactivation of names of pensioners due to annual Pension Certificates Renewal in the new Operational System to tackle issues concerning deceased pensioners.
PLUGGING THE LOOPHOLES IN PAYROLL
The Director-General deserves commendation for the pragmatic policies put in place to plug the loopholes within the payroll of pensioners that enabled the country to rake in a lot of money that could have gone to the drain. The Pension Scheme had over the years been fraught with enormous challenges in which moneys were paid to deceased pensioners through their banks to their families and relatives, because of lack of information about them due to failure to report about their death by relatives and relations to the Trust for their names to be expunged or taken out from the beneficiaries’ payroll.
That problem might not come from SSNIT per se. It could be either from the establishments or institutions where the deceased worked, of which the failure by the employers to inform the Trust about the death or the reluctance of the deceased’s families to communicate the information on the demise of their relations to the SSNIT. In the case of pensioners, even though their entitlements have been duly paid to the deceased persons before they passed on to eternity, their monthly allowances will continue to be paid at the blind side of the Trust since there is no available information concerning their death. For this reason, the country will continue to have ghost names on the SSNIT payroll.
INDEPENDENT INVESTIGATIONS BY SSNIT
Under the Pension Act, SSNIT upon receiving information of the death of a member including evidence of death will conduct its own investigations to ascertain the death and afterwards request the nominated and approved beneficiaries to apply for the benefits. If the deceased had not yet retired, most schemes will pay out a lump sum that is typically two or four times their salary. If the person who had died was under 75, this lump sum is tax-free. This type of pension usually pays a taxable survivor’s pension to the deceased spouse, civil partner or dependent.
For the benefit of my cherished readers and patrons, I will like to dwell a bit on the Pension Act of Ghana as it relates to deceased persons to enable them to be abreast of how it operates. The National Pension (Amendment) Act 883 was passed by Parliament on 31st December 2014 with the objectives of reducing the age exemption of those who Act 766 became applicable from its inception on January 1, 2010 from 55 years to 50 years and a mandatory contribution scheme with monthly contributions of five per cent on the basic salary of all employees among others.
WHAT THE PENSION LAW SAYS ABOUT DECEASED PENSIONER
After death, the pension benefits vary depending on the type of pension you operate. More often, the spouse of the pensioner can receive benefits upon the account holder’s death. That will be equal to quarter of the emolument for each completed six monthly period of qualifying service, subject to a minimum of 16.5 times the emoluments. Some pensions end at death, meaning that no beneficiary or family member gets the right to claim the pension. However, other pensions provide for payments to surviving spouse or dependent children for a few years and longer for others.
I am not an expert in pension matters but from my little research, I can conclude that the National Pension Scheme, is such a laudable venture which every worker in the country should take advantage of because there are more prospects involved in the scheme, especially when one retires from active service and has nothing to depend on, but to rely on your pension allowance. Life after retirement, is not an easy thing at all, because that is the time you will face a lot of challenges, especially healthwise. You have to invest a lot in medications to keep your body fit, healthy and active, and your pension money, although meagre can at least support, sustain and help you to manage yourself somehow.
PAYMENT OF COLA TO PENSIONERS
This is an issue which should be well considered by the government and to take a critical look at it because of the meagre allowances enjoyed by pensioners in the public service to cushion and help them to manage the high cost of living.
The management of the scheme must consider the recent petition by the Trades Union Congress (TUC) and other well- meaning Ghanaians about the need to pay Cost of Living Allowance (COLA) to pensioners in view of the current economic hardship to enable them to make ends meet. It is also important for workers to fight for better monthly wages and salaries instead of allowances, so that when they finally retire from active service, their pension entitlements will be higher, since the calculation of end- of- service pension is based on monthly salaries not allowances.
The scheme should be well protected and safeguarded, while at the same time ensuring that people are honest to report the death of their deceased relatives and family members, to enable the management of the scheme to expunge their names from the pension payroll to maintain and safeguard the integrity of the scheme.
By Charles Neequaye
Contact email/WhatsApp of author:
0277753946/0248933366
“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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