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3
How to respond to Covid19 pandemic in West and Central Africa
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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Organisation mondiale de la Santé. (2011). Planches pour le diagnostic microscopique du paludisme.
Letter of the holy father
The COVID-19 pandemic has had an unprecedented impact on health care systems that, in many instances, worsened the already existing assistance gaps. When it comes to Latin America and Central America, this challenge adds to the consequences mass mobilizations have had in recent years, which have exc
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eeded the national capacities to provide prompt assistance and social protection, particularly in the health care field. This pandemic has a direct impact on people on the move since the movement restriction policies and the lockdown and social distancing measures have reduced their ability to insert themselves into economic activities that were already precarious in many cases. Consequently, they have less access to food, housing, medicines and other essential consumer goods, and fewer possibilities of getting to their countries of destinati
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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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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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This article deals with the burning issue of moral decision-making by major church assemblies, such as regional and general synods. Moral decisions by church assemblies have created many conflicts in churches in the past and at times did an injustice to the prophetic testimony of church
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es in society. The question arises as follows: To what extent should church assemblies be involved in moral decision-making? The central theoretical argument of this study is that although the notion of a ‘biblical ethic’ is valid, synods and council of churches should be extremely cautious and even hesitant to formulate moral decisions because of differences in hermeneutical approaches and the principle that the church is primarily the ‘local congregation of believers’. The church is not in the first instance a national, general or international social structure that should pass conclusive resolutions and that testifies by way of moderators or elected church leaders. To unfurl this central theoretical argument, the researcher refers to the current hermeneutical discourses and proposes certain ideas regarding the possible role of the church with respect to moral decision-making. In view of the information provided, a point of view is advocated regarding the way in which churches could be involved in moral decision-making today.
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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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The semi-structured guided interviewing on ICU nurses in a medical center of southern Taiwan wasapproved by the IRB at the research department of the hospital and data collection was carried out from January toJune 2012. The investigator repeatedly read the transcribed text, and found statements rel
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evant to the themes in thetranscriptions to form significant statements as the basis of data analysis. To ensure the rigor of this study, theinvestigator adopted the approach of trustworthiness of qualitative research proposed by Lincoln and Gu.
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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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TO HIS HOLINESS POPE JOHN PAUL II
With human dignity at its centre, a holistic approach to development founded on the principles of CST is what Pope Paul VI called ‘authentic development’. Explore the Catholic Social Teaching principles and how they guide the work of DEVELOPMENT AND PEACE.
accessed July 2020
There are varying Christian perspectives on medical ethics, depending onthe differing beliefs, principles and practicesthat undergird them. Notonly are there numerous Christian churches and organisations but,within and between these, there are varying schools of thought that seek to
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guide theological and ethical enquiry. In addition, most Christian believers are encouraged to make their own personal ethical decisions. While biblical and theological reflection,especially on the life and teaching of Jesus, will play an important role in many individuals’ decision making, others will base their decisions more loosely on a mixture of their Christian ‘background’, their personal experience and their daily interaction with people and current ideas. It is not possible, therefore, to present a definitive Christian perspective on medical ethics, but it is possible to identify many of the features that contribute, consciously or, perhaps more often, subconsciously, to the perspectives that most Christians have.
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a) the background to the development of the Church social teaching on migration
b) some of the additional resources that lie within the wider social tradition that might help us think theologically about migration in the current context
c) brief concluding note on Islam, migration and dialogue.
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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CRS Haiti defines accountability as “working with communities, program participants,
partners and civil society in order to treat them with respect, dignity and mutuality, and
ensure empowerment, subsidiarity and quality in all programs.”
