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Publication Years
2361
4386
611
24
3
1
Category
3177
512
486
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In 2021, the humanitarian community continued to support those in need, placing protection at the centre of its response. Learning from and building on past efforts, humanitarian actors will continue to respond and adapt their response to the various shocks impacting populations in Cameroon, such as
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violence against civilians, natural disasters, and epidemics, including the COVID-19 pandemic.
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One important application of digital health in TB patient care is the support that it can lend to medication adherence. TB programmes have already been using short message service (SMS), video-supported treatment (VOT) and event monitoring device for medication support
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(EMM)1 to help patients complete treatment and health-care workers to monitor both daily dosing and treatment continuity
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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.
Response strategy for South Sudan to Covid-19 pandemic
ACT Alliance appeal: Global Response to the COVID-19 Pandemic – ACT201 - Sub-Appeal - ACT 201-BGD -
How to respond to Covid19 pandemic in West and Central Africa
Housing at the forefront of the response to COVID-19: Discussion paper on policy options for Myanmar
Urban poor communities including the homeless, residents of informal settlements, residents at risk of being evicted, Internally Displaced Persons (IDPs), undocumented persons, low-income renters, as well as homeowners are perhaps at greatest risk from both COVID-19 and the response interventions to
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it.
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One of the most obvious ways in which to ensure impartiality in a health care system is to require impartiality of all actors in the system, i.e. to give health care professionals a duty to treat everyone impartially and to deny them the ‘right’ to give their patients preferential treatment. And
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one of the possible side-effects of allowing individual health care professionals to give preference to ‘their clients’ is to create inequality in health care. This paper explores the conflict and proposes that it can be right to give preference to ‘your’ patients in certain circumstances.
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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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The risk of increasing rates of acute malnutrition during the COVID-19 pandemic demonstrates the urgent need to adapt, and expand access to, acute malnutrition diagnosis and treatment services in humanitarian and fragile contexts.
The purpose of this article is to consider the relationshipbetween religion and healthcarein order to suggest how physicians and other health care providers shouldrespond when the faith-based preference of apatient clashes with the medically indicatedtreatment modalities.
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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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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