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Publication Years
796
1873
220
10
1
Category
1087
187
187
186
138
60
12
2
1
Toolboxes
278
232
204
119
116
104
99
90
88
61
60
54
48
47
40
36
35
35
23
19
12
11
11
5
Children expressed the need for organisations to
support in the delivery of services such as health and
sanitation. The children also emphasized that schools
and the child-friendly spaces (CFSs) were effective
and important spaces to provide them with what they
need.
The creaNon of ‘friendly spaces’ for women and girls has been a key
strategy in the protecNon and empowerment of women 1 and girls in South
Sudan since conflict re-erupted in the country in December 2013. This
document provides guidance on the aims of these spaces, and how they
can best be e
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stablished and managed in the South Sudan context.
more
Child friendly spaces (CFS) are safe spaces where
communities create nurturing environments in which
children can access free and structured play and
learning activities. CFS, also commonly referred to
as Child Centred Spaces or Safe Spaces for Children,
may provide educational and psychosocial
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support
and other activities that restore a sense of normality
and continuity for children whose lives have been
disrupted by war, natural disaster or other emergency
situations.
more
While many of the countries hit by the COVID-19 in the first few months of the year are now beginning to relax lockdown measures as infection and death rates fall, in the regions most affected by HIV, TB and malaria, such as Africa, South Asia and Latin America, the pandemic continues to accelerate.
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In lower resource settings, lockdowns are less effective and hard to sustain, and clinical care facilities are extremely limited. In such environments, the response to COVID-19 must focus on containing the pandemic’s spread as far as possible through testing, contact tracing and isolation, protecting the health workforce through training and the provision of personal protective equipment (PPE) and minimizing the knock-on impact on other diseases through shoring up fragile health systems, and adapting existing disease programs.
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The outbreak of COVID-19 comes with unpredictable primary and secondary impacts on vulnerable and food-insecure populations across the world. Mortality and morbidity appear to be most acute for elderly people, and those with underlying health conditions. At the same time, the widely anti
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cipated economic downturn could have a more devastating effect on the world’s poor than the virus itself
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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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The purpose of this document is to provide information to Red Cross Red Crescent staff and volunteers on how to engage with, inform and support older people to support older people in facing new challenges linked to COVID-19.
Updated July 3, 2020
Response strategy for South Sudan to Covid-19 pandemic
The COVID-19 pandemic has created challenges for forcibly displaced persons and the humanitarian organizations working to support them. With restrictions on movement and limited access to refugees, asylum-seekers, internally displaced persons (IDPs) and stateless persons across the globe, UNHCR is s
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upporting displaced communities to take the lead in the prevention of, and the response to, the existing and emerging protection needs of women, men, girls and boys of diverse backgrounds.
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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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The International Council of Nurses (ICN) Code of Ethics ([1], p. 5) specifies the nurse’s role of promoting “an environment in which the human rights, values, customs and spiritual beliefs of the individual, family and community are respected”. The Malta Code of Ethics supports this for nurse
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s and midwives [2], stating that the nurse is to “recognize and respect the uniqueness of every patient/client’s biological, psychological, social and spiritual status and needs”. Since patients are attended by different members of the multi-disciplinary team, these codes of ethics also address the holistic care of health care professionals that contribute towards patients’ safety. Examples of some heroes in nursing are given, whereby, their being in care generated signs of spirituality in their attempts to address patients’ needs, while their caring attitude instilled hope and healing.
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Spiritual care has formed an integral part of palliative care since its inception. People with advanced illnesses, however, frequently report that their spiritual needs are not attended to by their medical care team. The present study examines and describes the impact of a spiritual care training pr
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ogram on practice and cultural change in our Canadian hospice.
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We will soon be piloting a project titled “Integrating Spirituality into Patient Care” that will form “spiritual care teams” to assess and address patients’ spiritual needs in physician outpatient practices within Adventist Health System, the largest Protestant healthcare system
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in the United States.This paper describes the goals, the rationale, and the structure of the spiritual care teams that will soon be implemented, and discusses the barriers to providing spiritual care that health professionals are likely to encounter.Spiritual care teams may operate in an outpatient or an inpatient setting, and their purpose is to provide health professionals with resources necessary to practice whole person healthcare that includes spiritual care.We believe that this project will serve as a model forfaith-based health systems seeking to visibly demonstrate their mission in a way that makes them unique and expresses their values.Not only does this model have the potential to be cost-effective, but also the capacity to increase the quality of patient care and the satisfaction that health professionals derive from providing care.If successful, this model could spread beyond faith-based systems to secular systems as well both in the U.S. and worldwide.
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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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Practical actions in cities to strengthen preparedness for the COVID-19 pandemic and beyond
recommended
This document accompanies the interim guidance on “Strengthening Preparedness for COVID-19 in cities and urban settings”. It provides local authorities, leaders and policy-makers in cities with a checklist tool to ensure that key areas have been covered. An excel version that local authorities m
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ay wish to adapt to meet their needs is also available. It allows filtering by steps of action; suggested domains and responsible teams within local governments for each action; and phase(s) of the emergency management cycle.
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Journal of Palliative Medicine Volume 21, Number 10, 2018
DOI: 10.1089/jpm.2018.0248ad
