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Der vorliegende Leitfaden ist als praktisches Tool gedacht, das Leitungs-, Fach- und Betreuungskräfte dabei unterstützen soll, Mindeststandard 4 (Prävention und Umgang mit Gewalt- und Gefährdungssituationen/Risikomanagement) umzusetzen und in ihren Arbeitsalltag zu integrieren. Der Leitfaden ver
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steht sich also nicht als umfassendes Handbuch, sondern vorrangig als kompaktes Nachschlagewerk zu den Inhalten des Mindeststandard 4.
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Mit kinderfreundlichen Orten und Angeboten werden Räume und Beziehungsangebote geschaffen, in denen Kinder einfach wieder Kinder sein können. Im internationalen Kontext ist die Einrichtung von Child Friendly Spaces in Kriegs- und Krisenregionen fest etabliert. In einkommensstarken Ländern gibt es
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jedoch kaum Dokumentationen darueber, wie kinderfreundliche Orte und Angebote umgesetzt werden können. Ziel der Studie ist es, praktische Einsichten und Erfahrungen mit der Umsetzung von kinderfreundlichen Orten und Angeboten in unterschiedlichen Arten von Flüchtlingsunterkünften zu vermitteln. Anhand von drei ausgewählten Unterkunftstypen zeigt die Studie, wie Aspekte kinderfreundlicher Orte und Angebote für geflüchtete und migrierte Menschen in Deutschland umgesetzt werden können.
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The document at hand presents key findings from a project undertaken globally between July 2014 and May 2015 to assess progress made by UNHCR country and regional operations to effectively protect lesbian, gay, bisexual, and transgender, and intersex (LGBTI) asylum-seekers and refugees. Globally, 10
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6 offices, or roughly 90% of eligible country and regional operations, participated in the assessment. The key findings are presented along the following axes: legal, cultural and social context; outreach activities; displacement conditions; asylum and durable solutions; training on issues related to sexual orientation and gender identity (SOGI); operational guidelines and advocacy efforts.
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In March 2020 the IASC Reference Group on Mental Health and Psychosocial Support uniting 57 humanitarian organizations as member issued the Interim Briefing Note Addressing Mental Health and Psychosocial Aspects of COVID-19 Outbreak. This document has proven to be very useful in the response and has
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till now been translated in 24 languages. It covers a set of recommended activities as well as messages for different target groups.
The current document is an annex to the Interim Briefing Note and is meant to support the MHPSS operational response within the various sectors of humanitarian work. Approaches and interventions to MHPSS are not confined to one sector, but need to be integrated within many existing sectors and clusters.This document contains a wealth of operational information and practical approaches that can be used for humanitarian programming in health, SGBV, community-based protection, nutrition, camp management and camp coordination.
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Living in a Box. Psychosoziale Folgen des Lebens in Sammelunterkünften für geflüchtete Kinder
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Der Artikel beschreibt wie sich die Isolation der Familien auf engstem Raum, die Fremdbestimmung und die massive Unterversorgung psychisch erkrankter Personen auf den Gesundheitszustand von Kindern auswirkt.
In 2021, the humanitarian community continued to support those in need, placing protection at the centre of its response. Learning from and building on past efforts, humanitarian actors will continue to respond and adapt their response to the various shocks impacting populations in Cameroon, such as
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violence against civilians, natural disasters, and epidemics, including the COVID-19 pandemic.
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This report outlines and analyses the implementation of the Bridge Builder Model. This is a two-way, capacity-sharing model aimed at bringing together local faith actors (LFAs) and international humanitarian actors to increase understanding, trust, coordination and collaboration.
7 June 2020 Version 1
Women in Myanmar have traditionally been underrepresented in public decision-making processes, a trend which is continuing in structures established to respond to COVID-19. This means that even as women are disproportionately affected by the crisis, they have less say in how t
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heir communities and country respond to it, increasing the risk of a COVID-19 response that does not adequately address the needs and priorities of the most vulnerable women and girls.
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The progressive development of peoples is an object of deep interest and concern to the Church. This is particularly true in the case of those peoples who are trying to escape the ravages of hunger, poverty, endemic disease and ignorance; of those who are seeking a larger share in the benefits of ci
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vilization and a more active improvement of their human qualities; of those who are consciously striving for fuller growth.
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The WHO Global Health Estimates show that nearly half a million deaths (493 471) occurred in the WHO European Region due to violence and injuries in 2016. This represents a decline of 29% from 2000. Injuries account for 5.3% of all deaths and 9.6 of all years of life lost. They are a leading cause o
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f death in people aged 15–29 years and the second leading cause of death for young people aged 5–14. The three leading causes of injury deaths are self-directed violence (141 089), falls (83 325) and road-traffic injuries (78 198). Inequalities in injury deaths exist in the Region, with mortality rates 2.4 times higher in males than in females and 1.5 times higher in middle-income compared to high-income countries.
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In 1964 medical mission was challenged and called to define its distinctiveness and its special role in the context of that particular time. The consultation "Tuebingen I" clearly stated: "The Christian church has a specific task in the field of health and healing"1, and developed a conce
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pt of wholeness and of the role of the congregation in health provision. 50 years later, the question of the proprium of Christian health services is again a very important one. At a time when governments, international non-governmental organizations and other philanthropic organizations participate in health care, the question has to be asked: What is the specific contribution of a Christian health service or ministry of healing? At a time when chronic disease challenges not only rich but now also poor countries, when infections like Ebola that for years were hidden in Africa pose a threat to the global situation, Christians have to reflect on the question of the proprium of Christian health care.
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Spirituality involves a sense of connectedness, meaning making and transcendence. There is abundant published research that focuses on the importance of spirituality to patients and their families during times of illness and distress. However over the last decade there has also been a growing awaren
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ess about the importance of considering the need to address peoples’ spiritual needs in the workplace. Engaging in ones own personal spirituality involves connecting with the inner self, becoming more self aware of ones humanity and limitations. Engaging with ones personal spirituality can also mean that people begin to greater find meaning and purpose in life and at work. This may be demonstrated in the workplace by collegial relationships and teamwork. Those who engage with their own spirituality also engage more easily with others through a connectedness with other staff and by aligning their values with the respective organization if they fit well with ones personal values.
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A paper presented during a conference on The Catholic Social Teaching and its Social and Political impact on the Development 9thto 10th December, in Schloss Eichholz Koln/Cologne/GermanyPresented by Sr. Dr. Elizabeth Nduku
accessed July 2020
The US Conference of Catholic Bishops(USCCB) have identified sevencore themes in Catholic Social Teaching (CST). The CST Bible Study is an eight week program exploring those themes. The first week is an introductionto CST and weekstwo through eight are sessionson each of theseven themes. This stu
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dy may be adapted to meet the needs of a given group. For example, the group can meet weekly for eightweeks or monthly for eight months (ideal for a school year). Each session is approximately one hour long.
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Christian morality consists of living one’s life with guidance and inspiration from the Christian scriptures and traditions. Christian ethics as an academic discipline uses these scriptures and traditions in developing and critiquing ethical norms and theories and applying them to ethical issues.
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Most Christian ethicists agree that the sources for doing ethics include revelation (scripture) and tradition, as well as human reason and experience.
accessed July 2020
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International Workshop on Ideologies, Values and Political Behaviors
in Central and Eastern Europe
Procedia - Social and Behavioral Sciences 183 ( 2015 ) 135 – 140
Empfehlungen und Material zur Umsetzung von Beschwerdeverfahren.
Die vorliegenden Empfehlungen und Praxismaterialien sind Ergebnisse aus dem Projekt "Gewaltschutz für Fraün und Beschwerdemanagement in Unterkünften für Geflüchtet" von Fraünhauskoordinierung e.V. (FHK).
Die Zahl der unbegleiteten und von ihren Eltern getrennten Kinder in Migration und auf der Flucht nimmt auf der Balkanroute ständig zu. Diese Kinder sind in höchstem Masse gefährdet, Opfer von Kinderhandel und Ausbeutung zu werden. terre des hommes und ECPAT Deutschland e. V. haben ihre Lage in D
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eutschland und entlang der Route untersucht, um Schutzloesungen für sie zu finden. Im Bericht finden sich Fallbeispiele aus Deutschland und Forderungen an die deutschen Behörden.
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