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Publication Years
615
1909
330
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Category
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Toolboxes
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Ethics in Higher Education
This protocol provides information on the safe management of dead bodies and burial of patients who died from suspected or confirmed Ebola or Marburg virus disease. These measures should be applied not only by medical personnel but by anyone involved in the management of dead bodies and burial of su
...
spected or confirmed Ebola or Marburg patients.
Twelve steps have been identified describing the different phases Burial Teams have to follow to ensure safe burials, starting from the moment the teams arrive in the village up to their return to the hospital or team headquarters after burial and disinfection procedures.
more
Ebola: WHO Guidelines for Burial Protocols for the Burial Management Team
WiRed International
(2015)
Burial Management Teams have a difficult job resolving two critical issues relevant to their tasks. First, they must safeguard and ensure infection control and prevention for team members, family members and members of the community. Second, they must remain sensitive to the cultural and
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religious practices of families and others affected by Ebola deaths. This module, based solidly on WHO guidelines, provides burial management teams with practices appropriate to ensure infection control and to remain sensitive to religious and cultural burial practices.
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An ICRC Guidance Document
Despite the increasing population of refugees stuck in protracted situations and our awareness of the vulnerability of children and adolescents growing in up these contexts, relatively little is known about community based child protection mechanisms (CBCPMs) in refugee communities. CBCPMs, defined
...
broadly, include all groups or networks that respond to and prevent problems of child protection and vulnerable children. These mechanisms may include family supports, peer group supports, and community groups such as primary and secondary schools, non-formal education and vocational training structures, women’s groups, religious groups, and youth groups, as well as traditional community processes, government mechanisms, and mechanisms initiated by international or domestic non-governmental organisations (NGOs). In diverse contexts, CBCPMs represent front-line, day-to-day efforts to protect children from exploitation, abuse, violence, and neglect and to promote children’s well being. This study, together with a parallel study conducted among the urban refugee population in Uganda, is the first study of CBCPMs undertaken in refugee settings.
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For thousands of years, humans have been using wildlife for commercial and subsistence purposes. Wildlife trade takes place at local, national and international levels, with different forms of wildlife, such as live animals, partly processed products and finished products. Wildlife is a vital source
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of safe and nutritious food, clothing, medicine, and other products, in addition to having religious and cultural value. Wildlife trade also contributes to livelihoods, income generation and overall economic development.
However, wildlife trade can have detrimental effects on species conservation, depleting natural resources, impoverishing biodiversity and degrading ecosystems (Morton et al., 2021). Wildlife trade, whether legal or illegal, regulated or unregulated, can pose threats to animal health and welfare. It also presents opportunities for zoonotic pathogens to spill over between wildlife and domestic animals, and for diseases to emerge with serious consequences for public or animal health and profound economic impacts (IPBES, 2020; Swift et al., 2007; Smith et al., 2009; Gortazar et al., 2014; Stephen, 2021; Stephen et al., 2022; FAO, 2020). The risk of pathogen spillover and disease emergence is amplified with increased interaction between humans, wildlife and domestic animals. The risk of pathogen spillover has also been exacerbated by climate change, intensified agriculture and livestock production, deforestation, and other land-use changes. Wildlife trade is also a risk to ecosystem biodiversity via the introduction of invasive species (Wikramanayake et al., 2021). Therefore, increased effort must be put into understanding the potential consequences of the wildlife trade, mapping and analysing the adjacent risks, and implementing strategies to manage those risks. Reducing wildlife-trade risks not only helps to limit disease but also minimises the negative effects of invasive species. Between 1960 and 2021, invasive alien species caused estimated cumulative damage of around 116 billion euros across 39 countries in the European Union alone, despite strict import regulations (Haubrock et al., 2021). The effect of invasive species is extremely apparent.
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Resources for Religious Leaders and Faith Communities
This year marked the beginning of the WHO biennium 2016-2017 action plan; this annual report highlights WHO’s key achievements in 2016
It also documents the extraordinary efforts by a broad coalition of government ministries, municipalities, international agencies, community groups, women’s or
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ganizations, religious and traditional leaders, media, private sector and donors towards restoration and improving health indicators.
more
Integrating trauma healing for partner staff into recovery programming.
This assessment shares testimonies from CRS and partner staff who participated in a trauma healing program in Central Africa Republic.
CRS's trauma-healing methodology uses small groups—of all genders, ages and faiths—focu
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sing on the survivors of violence. Religious leaders, members of community protection committees, and local authorities also participate in these groups. Basic trauma‑healing workshops focus on individual sharing and healing while laying the foundation for communities to build capacity to respond to widespread suffering
more
Practice paper in Brief 24
Containment strategies for Ebola rupture fundamental features of social, political and religious life. Control efforts that involve local people and appreciate their perspectives, social structures and institutions are th
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erefore vital
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Based on Human Rights Watch (HRW)'s reporting on the human rights dimensions of the COVID-19 pandemic (see Related Summary, and the video, below), this document presents 40 questions to provoke thinking about a rights-respecting response to the crisis. The questions address the needs - including aro
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und issues of information and communication - of groups most at risk, such as people living in poverty, ethnic and religious minorities, women, people with disabilities, older people, migrants, refugees, children, and lesbian, gay, bisexual, and transgender (LGBT) people. The resource also identifies a variety of responses to the crisis, some of which are positive and others problematic - with many links to related stories and resources online.
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Needs assessment and analysis
Collect and analyze sex, age and disability disaggregated data (SADDD) and conduct a participatory gender analysis to understand different health needs, capacities, barriers and aspirations and identify populations with special health requirements
Population demogra
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phics. E.g. pregnant and lactating women, infants, elderly, unaccompanied children, persons with disabilities, chronically ill persons 9 Gender roles and power dynamics. E.g. ability of women, girls, men and boys to make health decisions and access services; roles and responsibility of household members in health.
Gender and cultural norms and practices. E.g. preference for mixed/segregated facilities and staff; socio-cultural and religious taboos and beliefs around health, practices and beliefs on menstruation, practices and expectations on pregnancy, childbirth and breastfeeding; traditional health care providers
Intersectional issues. E.g. access to health care for LGBTIQ persons, for GBV survivors, for adolescent girls and boys
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Gapminder Tools
recommended
Gapminder is an independent Swedish foundation with no political, religious or economic affiliations. Gapminder is a fact tank, not a think tank, it fights devastating misconceptions about global development and produces free teaching resources maki
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ng the world understandable based on reliable statistics. Gapminder promotes a fact-based worldview everyone can understand.
Accessed 4 March 2019.
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What is the relationship between the core principles and standards for humanitarian assistance and protection, and those of faith-motivated aid?
What are the opportunities for strategic cooperation between faith-based and secular humanitarian organizations?
How can faith or
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religious affiliation can be a barrier or asset to assistance work? Is the provision of some forms of assistance hindered by some beliefs or faith cultures and, if so, how can these barriers be overcome?
- See more at: http://atha.se/content/humanitarian-assistance-webcast-contemporary-role-faith-based-aid#sthash.pzBe6df0.dpuf
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(15 April 2020, BST 17:00 hours)
Actions Taken from Bangladesh Red Crescent Society (BDRCS):
9292 Number of staff and RCY/ CPP/ Camp/ Community volunteers being mobilized throughout the country.
10116 Set of PPE provided to individuals working on COVID-19 response.
130,851 Number of Total Peop
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le Reached (average/day)
313 Religious /Community Leaders reached through Hygiene promotion initiatives.
1,000,000+ People received life-saving awareness messages through social media.
786,000 People reached through Information, Education and Communication (IEC) materials across the country.
10179 Hand-washing station established throughout the country including camp settlements in Cox’s Bazar.
166601 Hygiene and Protecting gears distributed i.e Soap (91686), Hand sanitizer(36650), Mask (33445), Hand Gloves (1908), Eye Protector (2912).
2005 Hospitals/ Institutions/ places already covered through disinfectant spraying.
12181 Women reached through Dignity Kit Distribution
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Religion has continued to play an important role in the Nigerian public’s perception of the coronavirus disease and the willingness to take the newly developed vaccine. In an April 2020 NOI Poll Survey conducted to ascertain the public’s perception of the coronavirus pandemic and the Nigerian go
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vernment’s initial response to the virus, 42% of respondents who stated that they were immune to coronavirus highlighted their belief in God as their reason, regardless of religious affiliation. Recent public opinion polls have also revealed that although Nigeria has surpassed over 100,000 coronavirus cases, more than a third of Nigerians who are aware of current scientific advances regarding the coronavirus vaccine are unwilling to take it whenever it is eventually made available nationwide. These respondents anchored their hopes on their faith, which for the Nigerian government could signal another public health risk in its efforts to curb the spread of the disease.
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