The COVID-19 pandemic has reconfigured personal, organisational and political landscapes in quite radical ways. This paper reflects on the differentiated impact of the COVID-19 pandemic and responses to it. We unpack some of the effects of the crisis on populations already subject to harassment, persecution and deprivation due to their marginal position in society or their resistance to state power. We illuminate how the current crisis is much more than a health crisis; the ways it exacerbates already existing deprivations; and how it might reveal hitherto unrecognised opportunities through which to make the world a more, rather than less, just and equitable place. Focus is on the way the crisis calls forth amplified forms of repression and consonantly amplified forms of vulnerability as well as reconfigured spaces for the operation of civil society organisations. We forward one key proposition, namely that while securitised responses to the crisis reveal an inherent conservatism, civil society responses reveal an agility and a capacity to innovate. While the inherent conservatism of securitised responses gives cause for serious concern, there is some hope to be found in the potential for innovation of civil society organisations. The revelation of humankind's shared vulnerability that is a feature of the crisis may serve as a springboard for the propagation of progressive change if we keep in mind the fundamentally human, and thus relational, nature of human rights and anti-torture work.

Background The maltreatment of people with mental illness in Ghana's traditional and faith-based healing centres, including shackling, flogging, and forced fasting, has been documented by numerous sources. Such treatment is potentially traumatising and may exacerbate mental health problems. Despite widespread use, few studies have focused on experiences and characteristics of people who seek traditional healing for mental illness or healers' perspectives treatment of these conditions. Method Purposeful sampling was used to recruit 82 individuals who were treated in healing centres and 40 traditional healers; all took part in semi-structured interviews. Those treated were asked about experiences in centres and assessed for prior trauma exposure, posttraumatic stress, and functional impairment. Healers were asked about beliefs and practices related to the treatment of mental illness. Results Individuals treated in centres and healers generally believed that mental illness has a spiritual cause. Approximately 30.5% of those treated in centres were exposed to maltreatment; despite this, half would return. Individuals with a history of trauma were more likely to report maltreatment in the centre and had higher symptoms of posttraumatic stress. Most participants had impaired functioning. Healers who used practices like shackling believed they were necessary. Most healers were willing to collaborate with the official health structure. Conclusion Results provide insight into the treatment of mental illness by traditional healers in Ghana and the need for trauma-informed mental health services. Findings also highlight the importance of considering cultural beliefs when attempting to implement mental health interventions in the region.