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Objectifs 2020 : des avancées disparates. Le rapport de l’ONUSIDA sur l’épidémie mondiale de sida fait état d’un échec accentué par la COVID-19. Depuis 2015, 3,5 millions d’infections au VIH et 820 000 morts supplémentaires liés au sida sont imputables à des objectifs non atteints.
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Elles auraient été évitées si les objectifs 2020 avaient été réalisés. La riposte pourrait également revenir dix ans en arrière au moins, si la pandémie de COVID-19 interrompt gravement les services de lutte contre le VIH.
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Ce document d'orientation est destiné aux cliniciens qui s'occupent de patients atteints de COVID-19 à toutes les phases de leur maladie (c'est-à-dire du dépistage à la sortie de l'hôpital). Cette mise à jour a été étendue pour répondre aux besoins des cliniciens de première ligne et fa
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vorise une approche multidisciplinaire des soins aux patients atteints de COVID-19, y compris ceux qui présentent une maladie légère, modérée, grave et critique. Les sections suivantes sont entièrement nouvelles : parcours de soins COVID-19, traitement des infections aiguës et chroniques, gestion des manifestations neurologiques et mentales, maladies non transmissibles, réadaptation, soins palliatifs, principes éthiques et déclaration du décès ; les chapitres précédents ont également été considérablement étoffés.
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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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There is no question that over the last thirty years environmentaldegradation and the ecological crisis have become in our day and age apredominant sign of the times. In response to this worrisome develop-ment official documents of the Roman Catholic Church, at various lev-els, have sought to addres
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s the growing ecological concern from theperspective of Catholic social teaching. Consequently references to ecol-ogy and environmental issues have surfaced in papal encyclicals duringthe last fifteen years generating national and regional responses. In theUnited States, for example, the U.S. Conference of Catholic Bishops hasissued two pastoral statements on environmental issues in 1991 and2001. Significantly, the Catholic Bishops of the Pacific Northwest, rep-resenting Canada and the U.S. have also issued a unique internationalletter focused on a particular ecological region—the Columbia RiverWatershed. What all of these efforts hold in common is the attempt toapply Catholic social teaching to a new and disturbing phenomenon inhuman experience. The result has been an expansion of Catholic socialthought. What was once the “social question” has now become the socialand “ecological question.” This development, the effort to address ecol-ogy and environmental issues as ethical problems, is the focus of thispaper. In particular this paper will link environmental and humanecology with the concept of sustainability, with the intention of propos-ing an interpretation of the common good and a definition of sustain-ability within Catholic social teaching.
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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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Les mises à jour réalisées pour de nombreux pays ont permis d’estimer la faim dans le monde avec une plus grande précision cette année. En particulier, les données nouvellement accessibles ont permis de revoir l’ensemble des estimations annuelles de la sous-alimentation en Chine en remonta
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nt jusqu’à 2000, ce qui a entraîné une importante révision à la baisse du nombre de personnes sous-alimentées dans le monde. Néanmoins, la révision confirme la tendance signalée dans les éditions précédentes: le nombre de personnes touchées par la faim dans le monde est en lente augmentation depuis 2014.
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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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Everyday experience shows that there is a commonality between spirituality and medical practice. A text message I received from a friend recently read, "Please pray for me. I've been getting a mysterious headache for some days now. I will be seeing the doctor today." This clearly speaks of a relatio
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nship: asking for prayer so as to be relieved of a "mysterious headache", yet going to see a doctor whose job is not to cure mysterious headaches. Even though both areas of human experience have their peculiar and largely unrelated methodologies, this paper argues that any extreme separation of the two is injurious to the teleology of both disciplines in relation to human well-being, which forms the core of spirituality and medicine.
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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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Our spiritual health profoundly impacts our physical health, well-being, and quality of life. Just as medical professionals care for our bodies and minds, spiritual care practitioners care for our spirits. The increasing need for spiritual care makes these practitioners even more crucial. However, m
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any of us have limited access to quality, professional spiritual care. At times of struggle, this lack of spiritual care can have a negative impact on our health and well-being.Investigators and researchers are creating a growing body of evidence for the innumerable benefits of professional spiritual care, yet many people still do not have a lot of accurate information about these practitioners. To create this publication, the six largest healthcare chaplaincy organizations in North America collaborated to share the facts about spiritual care and practitioners’ roles, training, and standards.By providing evidence and dispelling myths, the thousands of spiritual care practitioners represented by these organizations hope to increase access to spiritual care for the benefit of all.
accessed July 2020
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PLOSONE| https://doi.org/10.1371/journal.pone.0204882October17,2018
Centre de traitement des infections respiratoires aiguës sévères : manuel pratique pour la mise en place et la gestion d’un centre de traitement des IRAS et d’une unité de dépistage des IRAS dans les établissements de soins
Severe acute respiratory infections treatment centre: practical manual to set up and manage a SARI treatment centre and a SARI screening facility in health care facilities
There is no secret to our procedure: the daily scanning of the literature helps us to stay afloat in the never-ending waves of new publications about SARS-CoV-2 and COVID-19. Many papers discussed in the Top 10 will eventually make it into subsequent editions of COVID Reference.
The UNAIDS 2020 global report is a call to action. It highlights the scale of the HIV epidemic and how it runs along the fault lines of inequalities.
UNAIDS report on the global AIDS epidemic shows that 2020 targets will not be met because of deeply unequal success; COVID-19 risks blowing HIV progress way off course. Missed targets have resulted in 3.5 million more HIV infections and 820 000 more AIDS-related deaths since 2015 than if the world w
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as on track to meet the 2020 targets. In addition, the response could be set back further, by 10 years or more, if the COVID-19 pandemic results in severe disruptions to HIV services.
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This publication marks the 25th anniversary of the Beijing Declaration and Platform for Action. It is dedicated to the women leaders and allied community mobilizers who have devoted their lives to advancing the human rights and dignity of all people affected by the HIV epidemic, and to opposing soci
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al injustice, gender inequality, stigma and discrimination, and violence. Unless otherwise indicated, the HIV-related statistics cited in this publication reflect the most recent UNAIDS data available.
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Progress in Palliative Care, 20:2, 63-65, DOI: https://doi.org/10.1179/0969926012Z.00000000028
