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Yemeni people continue to show incredible resilience after five years of conflict, recurrent flooding, constant threats of famine and cholera, extreme hardship to access basic services like education or health and dwindling livelihoods opportunities– and now, COVID-19. Nearly four million people h
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ave now been displaced throughout the country and have thus lost their home.
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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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With the spread of the coronavirus (COVID-19) across Myanmar, many children and caregivers are required to stay in quarantine centres, in isolation and in hospitals, and special attention is needed to ensure children’s rights are protected in these settings. Violence, exploitation, abuse and negle
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ct still occurs despite COVID-19 and continuity of the child protection case management system is essential to protect all children, including the most vulnerable. UNICEF’s Child Protection support focuses on mitigating the secondary impacts of physical distancing measures by ensuring children, parents and caregivers continue to have access to child protection services.
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Accessed on 25-07-2019
The Church identifies seven key principles of Catholic Social Teaching that stand today as a guide for furthering the education and understanding of what our response should be to the needs of those in our midst. Catholic Charities of the Archdiocese of Milwaukee fully embrac
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es these principles as our core values. Our mission and vision, our programs and services are all wrapped around these vital tenants.
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Objective of this document: Present a summary of the administrative measures that serve as the basis for implementation of infection prevention and control (IPC)measures in the context of COVID-19
Infection prevention and control practices need to be implemented to guarantee the safety of healthcare workers and patients in healthcare settings, it is fundamental to prevent cross contamination and containment of spread of COVID 19. As of the day of this publication, the following precautions ar
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e recommended for the care of patients with suspected or confirmed cases of COVID-19: - For any suspected or confirmed cases of COVID-19: standard + contact + droplet precautions. -For any suspected or confirmed cases of COVID-19 and Aerosol Generated Procedure: standard + contact + airborne precautions. - The results of the application of this evaluation tool, in addition to other tools, will provide an overview regarding compliance with the activities of prevention and control of infections associated with provision of care in acute healthcare services in a health setting, without making judgments about the individual risk of patients, nor on particular cases. By its nature, this tool is only an external diagnostic to support IPC professionals and managers to assess the gaps and take corrective measures. To provide a tool for assessment of infection prevention and control practices in isolation areas in acute healthcare settings in the context of the novel coronavirus (COVID-19). These recommendations are preliminary and subject to review as new evidence becomes available.
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10 July 2020
Guidance for authorities and event organizers planning mass gatherings during the current COVID-19 pandemic
The content of this Risk Assessment tool has been updated to reflect new WHO guidance and new evidence on both COVID-19 and mass gatherings, as well as feedback from end-users.
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Additional improvements have been made to the way the information is organized and presented: the Decision Tree is now built into the tool and a new tab dedicated to Risk Communication has been added. The expanded tool now includes six tabs: 1. Instructions; 2. Decision Tree; 3. Risk Evaluation; 4. Risk Mitigation; 5. Decision Matrix; 6. Risk Communication.
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The content of the tool has been updated to reflect new WHO technical guidance and new evidence on both COVID-19 pandemic and mass gatherings, as well as feedback from end-users. This revision of the risk assessment tool was developed and reviewed by the WHO Mass Gathering Technical Expert Group wit
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h input from WHO area-specific technical teams. The expanded tool includes eight tabs: 1. Instructions; 2. Assessment Overview; 3. Decision Tree; 4. Risk Evaluation; 5. Risk Mitigation; 6. Decision Matrix; 7. Risk Communication; and 8. Reviewer Sign Off. There as an additional tab with a glossary and list of abbreviations.
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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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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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In 1964 medical mission was challenged and called to define its distinctiveness and its special role in the context of that particular time. The consultation "Tuebingen I" clearly stated: "The Christian church has a specific task in the field of health and healing"1, and developed a conce
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pt of wholeness and of the role of the congregation in health provision. 50 years later, the question of the proprium of Christian health services is again a very important one. At a time when governments, international non-governmental organizations and other philanthropic organizations participate in health care, the question has to be asked: What is the specific contribution of a Christian health service or ministry of healing? At a time when chronic disease challenges not only rich but now also poor countries, when infections like Ebola that for years were hidden in Africa pose a threat to the global situation, Christians have to reflect on the question of the proprium of Christian health care.
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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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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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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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The joys and the hopes, the griefs and the anxieties of the men of this age are the joys and hopes, the griefs and anxieties of the followers of Christ. As a community composed of men, united in Christ, they are led by the Holy Spirit toward the Kingdom of their Father. They have welcome
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d the news of salvation, meant for every man. This community realizes its link with mankindand its history by the deepest of bonds
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TO HIS HOLINESS POPE JOHN PAUL II
