Features
The family budget
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Every family has a Finance Minister. Such a minister is normally the head of the house, in other words the Executive President.
One of the characteristics of the finance minister is that he has a moustache with or without a ‘goatee.’
The moustache is usually twitched to frighten undisciplined children and the ‘goatee’ is used to terrify the wife. In fact the ‘goatee’ always reminds the wife of a he-goat and its gimmicks and antics. After painstaking research, my bosom friend Kokotako has come out with the conclusion that men with ‘goatee’ are more sexually appealing to women.
The Sikaman family life is an interesting one in that nothing is done according to the 1992 Constitution. The Finance Minister of the home is not supposed to present the family budget to the wife and children who are the family equivalent of the national Parliament.
He decides what the chop money must be, whether the wife must perm or jerry the hair, whether the kids must eat oats and milk for breakfast or zorzor, alias ‘yorke gari’ alias ‘yorks’. In effect, there is nothing like democracy much more the Westminister variation of it.
In extreme cases where the husband has the credentials of Adolf Hitler, he assumes kitchen-power and fetches the soup during supper. He sits behind the soup with a pot-belly and unilaterally decides who should get what size of meat and what level of soup.
Almost invariably, there is military discipline in the family such that the wife can only sneeze on Sundays and public holidays. Every minute, the man growls like a tiger while opening and closing his eyes like a maniac. All these are reinforced by a bottle of peters (bitters) in an obscured corner, often under the bed which is refilled every three hours.
“Kwadwo, run like a hare to Davi’s place and top my bitters before I somersault. In fact, if you don’t run like Ben Johnson under the influence of steroids, I’ll break your neck. Remember, I have to take three tots before caning you for not fetching water yesterday.”
Yes, Akpeteshie also gives appetite for fathers. Taking some tots, they start thinking where to seek political asylum because as a Lagosian would say, ‘Trouble don come for house.’
When I was in Class Six, our teacher once told us that in the developed countries families were often very concerned about the management of their homes and so man and wife often held weekly, fortnightly or monthly meetings to draw the family budget.
This is made possible by a joint account. The family’s needs from soap and cigarettes to blue jeans and holiday trips are budgeted for. That way things are done in an orderly manner and there is no case of over- spending, under-spending or ‘chobo’.
Perhaps, this is the ideal thing to do in Sikaman, but here there are obvious problems. First, the family’s income is often inadequate because of many factors including the man’s appetite. Secondly, there is a concealment of income on both sides.
The husband will declare ¢40,000 when his take-home pay is ¢60,000, meaning the extra will be used to finance personal habits and the needs of girlfriends.
The wife will also under-declare what she makes each day at the market for fear that her husband would force her to contribute to the upkeep of the home. So when she says she made only 4,000, she is in fact asking you to multiply it by 2/½ to get the correct figure. So in fact she made 9,000. It’s quite funny and you’ll have to be well-versed in JSS Mathematics to cope with her pace.
Because of all these, it is impossible for husband and wife to sit at table to draw the family budget. This is one of the reasons why some churches demand that prospective brides and grooms attend marriage counselling school for at least six months before being allowed to marry.
In the marriage school, they are taught home management and how to arouse sexual feelings in their mates. The man is cautioned on the dangers of drinking raw akpeteshie and the sins of chasing women like a bearded he-goat. “Don’t also beat your wife. God doesn’t like that.”
The woman is advised not to talk too much ‘rubbish’, not to have too many friends and taught how to please a man’s heart by pleasing his stomach with good food. She is warned not to converse with other men on frivolous topics that might lead to sexy topics etc.
Normally such lectures are helpful, but it turns out that the couples are only prepared to adhere to only 10 percent of what they are taught. Ninety percent of what they learn are impracticable, so the marriage school is only considered as a waste of time.
Well, my former classmate Kwame Korkorti, the born-mathematician, has long detected that since money palaver is the cause of many shattered marriages, couples need to be more transparent, communicative and co-operative in solving their financial problems.
Observation has shown that marriages break more often not because of the lack of money per se, but because of the mistrust on both sides as far as money matters are concerned. It might be that the man really has no money but the woman feels he has and is using it to chase other women, etc.
It all boils down to honesty, sincerity, goodwill, understanding and a desire to make the marriage work with or without money palaver. Let’s not make money the basis of a successful marriage.
Wishing all readers and fans of Sikaman Palava a nice week-end.
“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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