The guide seeks to address questions about how we can face local communication challenges presented by the pandemic, and how communicators respond effectively to the situation through supporting our communities to cope and to protect themselves. This guide aims to provide insights for a wide range o
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f local communicators on the community level. It covers the need for knowing and communicating the facts coronavirus, understanding the pandemics’ timeline and accompanying communication phases, and accessing resources and materials; it also contains information about what needs communicating and key messages, and consideration about communication design options for appropriate communication routes and methods and essential communication planning
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As the COVID-19 pandemic continues to threaten health and food systems around the world, the 2020 Global Nutrition Report calls on governments, businesses and civil society to step up efforts to address malnutrition in all its forms.
Only 8,730 asylum applications were registered in the EU+ in April, the lowest since at least 2008, and a massive 87% decrease from pre-COVID-19 levels in January and February.
The European Asylum Support Office (EASO) has released a special report which shows that the COVID-19 related travel restr
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ictions and national health measures which were imposed during the past few months led to a dramatic cut in asylum applications in Europe.
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This brief considers the rationale for shielding individuals at high risk of severe disease or death from COVID-19 in low- and middleincome countries. It provides an overview of proposed approaches to shielding, discusses the categories of individuals who may be identified for shielding, and outline
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s the likely difficulties of these measures and ways to mitigate them.
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In response to COVID-19, countries around the world have implemented several public health and social measures (PHSM), such as movement restrictions, closure of schools and businesses, and international travel restrictions.1 As the local epidemiology of the disease changes, countries will adjust (i.
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e. loosen or reinstate) these measures according to the intensity of transmission.
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The arrival of COVID-19 in Afghanistan has brought heartache to millions of people who are now battling a deadly pandemic while simultaneously fighting for their survival amid poverty, disaster and war. Over my three years as Humanitarian Coordinator, I have marvelled at the resilience of the people
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of this country to cope with the hardships of life in the world’s deadliest conflict – but even this remarkable strength is now being tested by the health, social and economic consequences of COVID-19. The virus is spreading across the country with frightening speed. Every province is now impacted, and people are understandably frightened.
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Improvements in water sanitation and hygiene (WASH) and wastewater management in all sectors are critical elements of preventing infections and reducing the spread of antimicrobial resistance (AMR) as identified in the Global Action Plan to combat AMR. Yet, at present, WASH and wastewater management
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actors and improvement actions are under-represented in AMR multi-stakeholder platforms and national action plans (NAPs). This WHO/FAO/OIE technical brief on WASH and wastewater management to reduce the spread of AMR provides a summary of evidence and rationale for WASH and wastewater actions within AMR NAPs and sector specific policy to combat AMR. Evidence and actions are presented in the domains of; coordination and leadership, households and communities, health care facilities, animal and plant production, manufacturing of antimicrobials, and surveillance and research.
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This guide is designed to assist UNICEF staff and partners, in establishing and
operating Child Friendly Spaces (CFS) in an emergency. It attempts to provide
readers with the main principles of a CFS and the processes on how to establish
one.
The overall aim is to improve the standards and capac
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ity of field staff, by providing
the required knowledge to support the design and operations of child friendly
spaces.
It will facilitate an understanding of how to develop a CFS in contexts in which
children’s well-being are threatened or damaged as a result of conflict or natural
disasters. More specifically, this guide attempts to broaden and strengthen the
knowledge, skills and attitudes of protection officers/field staff so that they are able
to respond to the multi-faceted needs of children.
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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.
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.
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Une application importante de la santé numérique dans les soins aux patients atteints de tuberculose est le soutien qu'elle peut apporter à l'observance du traitement. Les programmes de lutte contre la tuberculose utilisent déjà le service de messages courts (SMS), le traitement assisté par v
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idéo (VOT) et le dispositif de surveillance des événements pour le soutien des médicaments (EMM)1 pour aider les patients à terminer leur traitement et les travailleurs de la santé à surveiller à la fois la posologie quotidienne et la continuité du traitement
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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.
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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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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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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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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Subsidiarity guides people to establish relationships where they can make decisions, accomplish good work, and live their lives in a manner that respects human dignity