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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
...
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.
more
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
...
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.
more
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
...
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
more
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
...
vilization and a more active improvement of their human qualities; of those who are consciously striving for fuller growth.
more
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
...
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.
more
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
...
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.
more
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
...
ogram on practice and cultural change in our Canadian hospice.
more
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.
...
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
more
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
Right now, we are facing an unpredictable and highly dynamic situation as a global community. However, as we have seen from the solidarity, support and power of communities in the HIV epidemic and already in communities responding to the COVID-19 pandemic, the response must not be fear and stigma. W
...
e need to build a culture of solidarity, trust and kindness. Our response to COVID-19 must be grounded in the realities of people’s lives and focused on eliminating the barriers people face in being able to protect themselves and their communities. Empowerment and guidance, rather than restrictions, can ensure that people can act without fear of losing their livelihood, sufficient food being on the table and the respect of their community. Ultimately it will give us a more effective, humane and sustainable response to the epidemic.
more
HTS Teologiese Studies/Theological StudiesISSN: (Online) 2072-8050, (Print) 0259-9422P
The COVID-19 pandemic has been a formative experience for all humanity and a health emergency of global proportions, presenting a huge challenge to national leaders, health systems, and citizens. The findings of a new report by the OSCE Office for Democratic Institutions and Human Rights (ODIHR) sho
...
ws that it has also been a test to our democracies and the respect for human rights to which countries across the OSCE committed many years ago.
more
Sustainability Science (2019) 14:1343–1354
The Journal of Catholic Social Thought and Secular Ethics
Volume 1, Issue 1, Article 4 Res
A statement by the Catholic Bishops' Conference of England and Wales
1996
Men are less likely than women to seek help for mental health issues and are much more likely to commit suicide. This scoping review examined recent evidence published in English and Russian on the role of socially constructed masculinity norms in men’s help-seeking behaviour for mental health iss
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ues. The key sociocultural barriers to men’s help-seeking pertaining to masculinity norms were identified as self-reliance, difficulty in expressing emotions and self-control.
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