Features
Chasing the ghosts out of the national pension payroll
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
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Today, I focus on the Apostolic Church International in Finland, as I continue with my description of institutions and personalities and their accomplishments as members of the Ghanaian Diaspora in Finland.
The Apostolic Church International, Finland (or, Apostolic International Association Ry) was established in October 9, 2023. The Church in Finland has seen significant strides and accomplishments within the short time that it has been established in Finland, which must be highlighted.
History of the Church in Ghana
The Apostolic Church Ghana originated from the 1904–1905 Welsh revival, officially established in Ghana (then called Gold Coast) in 1935 following connections between a local prayer group in Asamankese (a town in southern Ghana), led by Peter Newman Anim, and the Apostolic Church, UK. There were historical splits in 1939 and 1953, but the Apostolic Church attained autonomy in 1985.
Today, the Church is headquartered in Accra. Last year (2025), it dedicated its new 10-storey headquarters, “The Apostolic Church Tower,” in Frafraha, Adenta West in Accra.
Activities of the Apostolic Church in Finland
The Apostolic Church in Finland conducts church service on Sundays. The service starts at 11a.m. in the morning and closes by 1 p.m. in the afternoon. There are no other activities during other days for now.
The Minister in charge of the church in Finland is also the Area Head of Italy Area. He is Pastor Daniel Kofi Addison who is the new Italy Area Head, and has just been transferred from UK South Area to Italy Area during the just-ended Council Meeting in March this year. Italy Area comprises Italy, which has 13 Assemblies, Germany, one Assembly, and Finland, one Assembly.
Elder Ebenezer Amoaning-Coffie is the Presiding Elder in charge of the Assembly in Finland. A Presiding Elder is responsible for day to day activities of the church (Assembly) and reports to the District Pastor, or in the absence of the District Pastor, reports to the Area Head.
Achievements
The Apostolic Church International, Finland was officially registered under the Finnish Law, guaranteeing freedom of worship and providing legal foundation for future growth. The church service is conducted in both English and Twi.
The church opens its doors to all people of every nation, especially Ghanaians who are in Finland and other African nationals. Now, the membership comprises Ghanaians, Nigerians and Sierra Leoneans.
The Church and the Ghanaian migrant community in Finland
The Apostolic Church in Finland plays a prominent role as a religious group that serves Ghanaian migrants and others in the Finnish society.
Thus, the Apostolic Church is a religious body for Ghanaian migrants in Finland and other nationalities who want to worship with them for diversity and better intercultural and multicultural understanding.
Elder Amoaning-Coffie said that the main and primary aim of the church is to bring people closer to God. “We aim to win souls for Christ. We aim to preach the gospel to the world. By propagating the gospel to the people, we are hopeful that they will turn away from any ungodly ways and be good individuals in the community and in society in general”, he stated.
He said that everything is going well so far. A key challenge, however, is how to get more members especially the youth. As a new Assembly, we are in need of instrumentalists, for example. We pray to God Almighty to help us do His work, the Elder disclosed.
Integration
By its activities, the Apostolic Church is helping to ensure integration of its members well into the Finish society. This is important since social interaction and citizens’ well-being are an important part of the integration process in Finland.
As I mentioned some time ago, the role of migrant associations and groups such as the Apostolic Church acting as bridge-builders for the integration and inclusion of migrants through participation in the decision making process and by acting as a representative voice is highly appreciated in Finland. Thank you!
With Dr Perpetual Crentsil
The landscape of the Ghanaian palate is shifting, and not necessarily for the better. In our bustling urban centres, from the streets of Accra to the suburbs of Kumasi, a quiet culinary revolution is taking place; one where the mortar and pestle are being replaced by the pizza oven and the deep fryer. This transition from traditional staple foods like fufu, banku, akple, kenkey, tuo zaafi, and ampesi toward “continental” dishes is more than just a change in appetite; it is a reflection of a deeper social struggle with identity and prestige.
The illusion of modernity
For many, “stepping out” for a meal has become synonymous with consuming foreign cuisine. There is an unspoken social hierarchy where a bowl of Abunuabunu is relegated to the village category, while burgers, pizzas are branded as prestigious choices. We have reached a stage where we equate foreign with modern and local with primitive.
This perception is a dangerous illusion. Our traditional dishes are marvels of culinary engineering complex, nutrient-dense, and deeply rooted in our history. When we choose a processed foreign import over a meal made from local tubers or fermented maize, we are not just changing our lunch; we are eroding the indigenous knowledge attached to our local ingredients and foods.
We need to turn the consumption of indigenous grains and tubers like millet, sorghum, and plantain into a statement of self-worth and national pride.
The cultural and health erosion
Every time a local dish disappears from a restaurant menu to make room for foreign fast food, we lose a piece of our cultural fabric. Traditional Ghanaian cooking is an art that requires patience and skill. By choosing the convenience of foreign fast food, we are raising a generation that may know the taste of a pepperoni pizza but cannot identify the rich, earthy profile of Prekese or the subtle tang of well-fermented dough dishes like corn porridge, banku, etew, abolo, agidi or kamfa, and kenkey.
Furthermore, we are at the crossroads of a nutrition transition. Replacing high-fiber, indigenous crops with calorie-dense but nutrient-poor foreign fast foods is driving a rise in lifestyle diseases such as obesity, hypertension, diabetes, stroke, cancer, and liver disease. We are trading our longevity for 15-minutes convenience or unhealthy diet.
A call for culinary patriotism
It is time for us to appreciate, preserve, and promote our indigenous foods and culinary traditions. We need to be proud of our local dishes, ingredients and cooking methods, rather than relying heavily on foreign or imported foods. We must stop viewing our local delicacies as low-class and start treating our culinary heritage as the high-end gastronomy it truly is.
True sophistication does not come from imitating Western fast food; it comes from innovation and adding values to our own resources. We see glimpses of this potential in the rise of branded Sobolo and the creative use of gluten-free plantain flour in modern baking of flour-based dishes such as bread, cakes, biscuits and others. This is the path forward. We must elevate our local dishes, making them as accessible, affordable, presentable and trendy as any foreign alternative.
To the hospitality industry: Innovate or stagnate
Our hotels and high-end restaurants must lead the charge. They must stop relegating local dishes to the “traditional corner” of the buffet, and apply the same culinary finesse given to imported dishes to our Fante Fante, apapransa, aborbi tadi, fetritoto, akple, abolo, yakayeke, fufu, ampesi, kokonte, wasawasa, tubani, apapransa, mpotompoto, kelewele, aliha, brukutu, pito, and other local dishes. The industry must enhance customer experiences making eating local dishes the ultimate luxury experience for both tourists and residents alike. We must elevate the presentation of our foods by using modern plating techniques to show that a bowl of light soup can be as visually stunning as a French consommé. We need to reclaim our Ghanaian plate before it is too late.
To the policy makers: Let us encourage buying of local ingredients to promote the local food industry and economy. There should be educational programmes and talks about the nutritional and cultural benefits of local foods so that people understand their value.
We need to encourage serving traditional dishes at school programmes, parties, and celebrations instead of only fast foods,
To the Youth: Let us value and appreciate our traditional dishes instead of always choosing foreign foods. There must be balance in our choice of local and foreign dishes. Confidence in our culture encourages others to respect it too. Our local dishes can also be promoted by sharing pictures, recipes, and videos on platforms such as Instagram, TikTok, and WhatsApp to make them attractive and trendy.
Young citizens must learn from their parents and elders how to prepare local meals to keep the knowledge and cultural relevance alive. Local dishes can be modernised to appeal to younger generations and tourists.
Conclusion
We cannot afford to trade our heritage for foreign cuisines which are gaining grounds across the country at an alarming rate. We must disabuse our minds of the perception that anything foreign or imported is better than those locally made. Our health, economy, and identity are tied to the soil. It is time to stop apologising for our local flavours and start celebrating them. It is possible to embrace modernity without losing ourselves and our cultural identity. Let us make the Ghanaian kitchen the heart of our modern identity once again.
By: Marilyn Gadogbe
