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Parliament: Any chance for lasting consensus building?
Ghana’s 2022 budget was rejected by the Minority in Parliament on Friday, November 26, 2021. Four days later, on Tuesday, November 30, 2021, however, the Majority Group in Parliament also overturned the decision and approved the policy document. Mr Joseph Osei Owusu, the First Deputy Speaker of Parliament, who presided, said the rejection of the budget by the Minority was null, void and had no effect.
According to Mr Osei Owusu, the Speaker of Parliament, Mr Alban Bagbin erred in presiding over the rejection of the budget “since there was no clear majority in the House during the proceedings.” Mr Osei Owusu said: “The consequence of this unfortunate error is that, it is void and inconsequential since it was done in violation of Article 104(1) of the 1992 Constitution.”
The Minority also claims that the approval of the budget by the Majority is unconstitutional and “an attack on Ghana’s parliamentary proceedings and democracy”. Mr Haruna Iddrisu, Minority Leader in Parliament says; “the Majority engaged in a constitutional charade.” From the current tussle in Parliament; we reproduce this feature which was published in The Spectator on April 17, 2021, in this very column. I was privileged to have interacted with the venerable Mr Joseph Henry Mensah on a number of occasions and on varied reflective national issues. Affectionately called J.H. Mensah, the quintessential patriot, was very colourful but a controversial politician in the Ghanaian political history. Indeed, J.H. Mensah was not an ordinary Ghanaian politician. He was an international giant in his field of study; economics.
But more or less, he ended up in public life as a full-time politician; holding different portfolios at different times. He was virtually my father. I had the privilege to host him a number of times; on behalf of the Komenda-Edina-Eguafo-Abrem Municipal Assembly. And he practically contributed to the development of the municipality when I was the Municipal Chief Executive and he, the Senior Minister in President Kufuor’s regime. Incontestably, J.H. Mensah was responsible for Osagyefo Dr Kwame Nkrumah’s Seven-Year Development Plan. He told me: “I was invited from the United Nations in 1961 to take charge of the Planning Commission of the Development Plan. “Kwame Nkrumah was the Chairman and I was the Executive Secretary.
I wrote the plan. I did not just take part, I was entirely responsible for it.” He said: “I was also the Chief Economic Adviser to the CPP government at the age of 33. And I was acting purely as a professional and not a member of the CPP. I never joined the CPP.” Readers, why am I disturbing you about this great man who died recently and was buried here in Ghana? In the Fanti language, it is said that “tekyerema mporo”. Literally translated; the tongue never gets rotten and that any word that comes out from the tongue, is everlasting.
Most often, we quote outsiders to support our arguments in our national development efforts. But today, let’s listen to J.H Mensah. He says, “consensus building in Parliament is one area that must be developed in our present civil constitutional dispensation.” According to J.H. Mensah, when the Progress Party was in power between 1969 and 1972, there was a great deal of consensus in Parliament. He said: “The late Komla Agbeli Gbedemah and later, E.R. Madjetey who became opposition leaders, had direct access to Dr K.A. Busia’s office.
“And in Parliament, the government involved the opposition in the planning of major policies.” According to him: “This runs counter to the present system where the Minority is left in the dark but asked to support government policies.” Mr. Mensah says: “You can’t use Parliament like a rubber-stamp.
So that anytime you want parliamentarians to vote on something; you drive them like sheep,” stressing that, “this is one of the fundamental defects of the democracy we are practising here.” Readers, as a nation we cannot have consensus by declaration. We can get consensus by discussions; involving compromising and bargaining. And is it happening in our Parliament? Otherwise, why should ballot boxes be kicked and “stolen” in Parliament and ballot papers chewed like tiger nuts? And, for example, why should the approval of the fiscal policy of government and ministerial nominees, become intractable bone of contention in Parliament? And why should the Speaker of Parliament be branded as making Parliament an enclave of top opposition figures and fanatics? And why should the General Secretary of the opposition NDC openly claim that the “incompetence” of the current Finance Minister will inure to the benefit of his party; come the 2024 general election; thus, resulting in his recent approval by the Minority as Finance Minister? In effect, as a nation can’t we enhance the development of consensus in Parliament, besides having our national priorities right? And as indicated by J.H. Mensah; in Parliament for instance, can’t the NPP administration involve the NDC in planning some of its major prolicies? Again, per J.H. Mensah’s example; can’t the leadership of the Minority have direct access to the President’s office? Are the two major political parties in Ghana enemies or opponents? Readers, democracy is more than the sum of its institutions.
A healthy democracy depends in a large part on the development of a democratic civic culture. Culture, in this sense, does not refer to art, literature or music but the behaviours, practices and norms that define the ability of a people to govern themselves. So, as a nation, can’t we develop our own democratic civic culture to govern ourselves?
Contact email/WhatsApp of the author: asmahfrankg@gmail.com (0505556179)
By G. Frank Asmah
ALL these forms of responsibility are sustained by one central pillar: spiritual and moral discipline. Without it, knowledge becomes pride, power becomes oppression, and freedom becomes chaos.
The Prophet صلى الله عليه وسلم said: “The strong man is not the one who overcomes others by his strength, but the one who controls himself while in anger.” (Bukhari, Hadith 6114)
This control taqwā is the root of responsibility. Imam Al-Ghazali (1105) in Ihya Ulum al-Din wrote that the purification of the soul (tazkiyah al-nafs) is the foundation of all reform. A responsible man disciplines his desires, guards his words, and acts with sincerity, even when no one is watching.
We live in an era of temptation — social media, materialism, and moral relativism challenge our values. But men of faith must rise above these influences and remember that Allah is Al-Raqīb — the Ever-Watchful. Spiritual accountability anchors moral behaviour.
8. Emotional and psychological responsibility
Responsibility also includes taking care of one’s mental and emotional well-being. Many men suffer silently under the burden of expectation — believing that showing emotion is weakness.
Yet, the Prophet صلى الله عليه وسلم shed tears, expressed compassion, and sought counsel.
Psychologist Aaron Beck (1976) in Cognitive Therapy and the Emotional Disorders emphasised that emotional maturity begins with self-awareness, recognising one’s feelings, and managing them constructively.
Group counselling sessions like this are essential; they help men share, heal, and grow together. No man should walk alone; strength is not isolation, but the courage to seek support. Let us normalise counselling, mentorship, and brotherhood among men. For in unity, we find healing; in shared wisdom, we find growth.
9. The five questions of accountability
The Prophet Muhammad صلى الله عليه وسلم said: “The feet of the son of Adam shall not move on the Day of Resurrection before he is asked about five things:
- His life — how he lived it;
- His youth — how he used it;
- His wealth — how he earned it and how he spent it;
- His knowledge — how he acted upon it.” (Narrated by al-Tirmidhi, Hadith 2416; also reported in al-Darimi)
This hadith captures the essence of personal accountability — the cornerstone of responsibility in Islam. It reminds every believer that every blessing carries a duty, and every stage of life demands conscious action.
Let’s break it down:
- “His life — how he lived it”
Life is a divine trust (amānah). A responsible man lives with purpose, not pleasure as his goal. He invests his time in doing good, serving others, and seeking Allah’s pleasure. - “His youth — how he used it”
Youth is the most energetic and creative phase — and thus the most accountable. As Ibn al-Qayyim noted in Madarij al-Salikin, “The strength of youth is a blessing, and blessings invite responsibility.” Men must use their youth to build character, gain knowledge, and resist destructive habits. - “His wealth — how he earned it and how he spent it”
Financial integrity is a key part of manhood. Islam demands transparency, fairness, and generosity. The Qur’an warns against wastefulness: “Indeed, the wasteful are brothers of the devils.” (Qur’an 17:27) A responsible man earns lawfully, gives in charity, and spends wisely. - “His knowledge — how he acted upon it”
Knowledge is meaningless if not practiced. Imam Al-Ghazali wrote that knowledge without action is a burden, not a blessing. A responsible man translates his learning into character, leadership, and service.
This Hadith teaches that responsibility in Islam is total and it covers time, energy, wealth, and knowledge. It’s not only about what we achieve, but how we live, how we give, and how we grow.
10. Summary
Responsibility, therefore, is not a single act but a lifestyle — one that touches every sphere of life:
- Educational responsibility empowers us to think and serve.
- Marital and family responsibility keeps our homes strong.
- Environmental responsibility safeguards our future.
- Civic responsibility builds our nation.
- Moral and spiritual responsibility sustains our integrity.
- Emotional responsibility maintains our well-being.
A responsible man is thus an educated mind, a loving heart, a disciplined spirit, and a servant leader. He is not perfect, but he is purposeful.
11. Conclusion
My brothers, as we look toward the future, let us remember the divine reminder:
“The believers, men and women, are protectors of one another. They enjoin what is right and forbid what is wrong.” (Qur’an 9:71)
Our communities are counting on us — our sisters, mothers, and children look to us for leadership and example. Let us not disappoint them. When we build responsible men today, we build a Ghana that is peaceful, prosperous, and principled.
Let us be men of knowledge and humility, strength and compassion, faith and fairness. And may Allah grant us the wisdom to lead ourselves before we lead others. Āmīn.
Imam Alhaji Saeed Abdulai, Kpone Katmanso Municipal Chief Imam, governance expert and certified counselor.
By Imam Alhaji Saeed Abdulai
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Today, I focus on Ghanaian/African migrants in Finland and their mental health. Mental health is an important subject and a huge problem in the world.
According to the World Health Organisation (WHO), brain health is the state of brain functioning across cognitive, sensory, social-emotional, behavioural and motor domains, allowing a person to realise their full potential over the life course, irrespective of the presence or absence of disorders.
Studies have shown that maternal and paternal distress are associated with reduced linear growth of their children. I recently participated in a seminar on mental health among (African) migrants in Finland. We all wondered about the prevalence or incidence of mental illness among migrants in Finland. It will be interesting to know the statistics about mental illness among migrants in Finland.
Mental health in Finland
In Finland, studies have examined how behavioural risk factors mediate the effects of childhood disadvantage on adult psychological distress. A correlation is shown between parent and infant psychotherapy on maternal mental health and psychological functioning and children’s welfare.
There are also research and other reports of social child welfare interventions where at times children are even taken away (child removals) from the parent or parents for safe keeping.
Experts say it is important how parents plan their leaves in order to renew or rebuild their mental strength to be able to take good care of their kids.
Anyway, studies are limited about parent-child psychological distress and situations where children are taken away from their parents among minorities, such as African migrants. It will be interesting to know the figures and other aspects of mental health issues among the migrant group(s) in Finland.
Health and migrant vulnerability
Health experts point out that migrant communities can be highly vulnerable to diseases, especially certain infectious diseases. Experts say those who came to Finland as refugees or asylum seekers and their family members are often in a more vulnerable position in terms of their health (see www.thl.fi).
Research and media reports have shown in many countries that there are structural or societal/cultural factors that result in quite high rates of infection or ill-health among migrants, when compared to the majority population.
It is suggested that for example language barrier, lack of information, the nature of the work of migrants in professions where working from home is not possible (for example during the Covid-19 pandemic), not accessing healthcare, etc. can present some of the factors for migrants’ vulnerability to diseases and infections.
Childhood disadvantage
Information about the issue. Such a situation was much evidenced to reduce stress and anxiety during the coronavirus situation.
Thus, these associations and institutions become networks that create an important social capital as well as outlets for sharing and gaining information or knowledge.
Finland is committed to the integration of migrants into the Finnish society, as I keep pointing out. A number of research studies from surveys and other in-depth enquiries have shown a trend of increasing efforts to integrate African and other migrants into the Finnish society.
As the Finnish Institute for Health and Welfare (THL) has pointed out, health and wellbeing are an important part of integration of immigrants in Finland (see www.thl.fi).
There have been studies on whether behavioural risk factors mediate the effects of childhood disadvantage on adult psychological distress and child welfare intervention by social services. Unhealthy behaviours and their associations with subsequent sickness among Finnish young and early midlife employees have been studied.
When it comes to this subject and/or the effect of adult psychological distress on children’s wellbeing among African migrants in Finland, there is limited knowledge.
We should hope for more information to augment understandings about adult psychological distress and effect on children’s wellbeing among African migrants in order to inform policy directions.
Such studies will help to create awareness among migrants in Finland about their mental health, its effect on them and their children’s wellbeing, as well as where to seek therapy.
Migrant associations, social networks, and information
Migrants associations are already doing much to help in education on mental health and have become important points for securing. Public agencies, migrant associations and other non-governmental organisations (NGOs) in Finland have been publishing information to help educate people about their health and wellbeing.
Generally, migrant associations formally create awareness among their members and other migrants usually in collaboration with some Finnish institutions, and are thus an important tool for several migrants to be positively active and to get their interests and claims heard.
As I wrote previously, the role of migrant associations 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!
By Perpetual Crentsil
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