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Abstract This paper explores the ways in which mental health workers think through the ethics of working with traditional and faith healers in Ghana. Despite reforms along the lines advocated by global mental health, including rights-based legislation and the expansion of community-based mental health care, such healers remain popular resources for treatment and mechanical restraint and other forms of coercion commonplace. As recommended in global mental health policy, mental health workers are urged to form collaborations with healers to prevent human rights abuses and promote psychiatric alternatives for treatment. However, precisely how such collaborations might be established is seldom described. This paper draws on ethnographic research to investigate how mental health workers approach working with healers and the moral imagination which informs their relationship. Through an analysis of trainee mental health workers' encounters with a Prophet and his patients, the paper reveals how mental health workers attempt to negotiate the tensions between their professional duty of care, their Christian faith, and the authority of healers. I argue that, rather than enforcing legal prohibitions, mental health workers seek to avoid confrontation and manouver within existing hierarchies, thereby preserving sentiments of obligation and reciprocity within a shared moral landscape and established forms of sociality.

This paper explores the ways in which mental health workers think through the ethics of working with traditional and faith healers in Ghana. Despite reforms along the lines advocated by global mental health, including rights-based legislation and the expansion of community-based mental health care, such healers remain popular resources for treatment and mechanical restraint and other forms of coercion commonplace. As recommended in global mental health policy, mental health workers are urged to form collaborations with healers to prevent human rights abuses and promote psychiatric alternatives for treatment. However, precisely how such collaborations might be established is seldom described. This paper draws on ethnographic research to investigate how mental health workers approach working with healers and the moral imagination which informs their relationship. Through an analysis of trainee mental health workers' encounters with a Prophet and his patients, the paper reveals how mental health workers attempt to negotiate the tensions between their professional duty of care, their Christian faith, and the authority of healers. I argue that, rather than enforcing legal prohibitions, mental health workers seek to avoid confrontation and manouver within existing hierarchies, thereby preserving sentiments of obligation and reciprocity within a shared moral landscape and established forms of sociality.

Includes a list of the winners from 1901-83. How selection policies relate to Alfred Nobel's intentions; whether institutions are favored over individuals; whether the field of human rights is being emphasized; Third World representation; women candidates.

St. Lucia, one of the British West Indies and the most recent to achieve independence (February 22, 1979), provides a case study of a tiny island-state's prospects for development. It is also the prototype of a Caribbean nation in the throes of choosing whether to remain in the Western camp or to follow the way of Fidel Castro and his Grenadian ally, Maurice Bishop.

The past two decades have witnessed a remarkable development in the science of national accounting. This development has taken or is taking place in three interrelated systems of accounts: first, the national product accounts; second, input-output accounts; and, third, money flows or flow of funds accounts. The national product accounts are concerned with transactions reflecting the economy's over-all productive accomplishment, that is, principally with incomes and expenditures measuring the value of final product. The input-output accounts focus on transactions between productive establishments and thereby supplement the national product accounts by providing an intensive analysis of technological interrelationships within the economy. The money flows or flow of funds accounts trace transactions in financial claims as well as goods and services and thereby contribute—what is lacking in the other two systems—an intensive analysis of financial interrelationships within the economy. The national transactions accounts in process of preparation in Ottawa are a version of this third type of accounts.