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L’année 2020 a été une année particulièrement difficile pour la population de la République démocratique du Congo (RDC). Les conflits armés, les épidémies, les catastrophes naturelles ainsi que l’impact socio-économique de la COVID-19 ont considérablement exacerbé les vulnérabilit
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s déjà existantes dans un contexte marqué par un manque criant d’accès aux services essentiels pour une grande majorité de la population. La RDC, le plus grand pays d'Afrique subsaharienne et le troisième le plus peuplé, avec une population estimée à 103 millions, demeure confrontée à l'une des crises humanitaires les plus graves au monde.
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Depuis début janvier 2018, le Burkina Faso est confronté à une insécurité grandissante qui a engendré des mouvements massifs de population. Outre la crise sécuritaire qui touche le pays, les premiers cas de personnes infectées par la pandémie de la covid-19 ont été confirmés le 9 mars 20
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20. Au 1er juin 2020, 883 cas ont été confirmés dont 322 femmes, enregistrés dans neuf régions du pays - le Centre, les Hauts Bassins, le Centre-Nord, la Boucle du Mouhoun, le Plateau Central, les Cascades, le Centre-Sud, le Sud-Ouest et le Sahel.
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L’expansion de la mise en œuvre des approches de suivi du traitement par la réalisation de tests de mesure de la charge virale et de tests de diagnostic chez le nourrisson sera indispensable pour garantir la qualité des soins et des traitements ainsi que le succès des programmes. Le fait de ch
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oisir le réseau de diagnostic, les types d’échantillons ainsi que les interventions et les stratégies les plus appropriés dans chaque pays et pour chaque partenaire au niveau national et régional permettra de soutenir cet effort, de renforcer la collaboration et d’optimiser les investissements réalisés dans la mise en œuvre des tests en vue d’obtenir des effets manifestes.
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Au Mali, les premiers cas de maladie à coronavirus 2019 (covid-19) ont été signalés le 25 mars 2020 dans un contexte marqué par l’aggravation de la crise sécuritaire. En outre, le Gouvernement venait de déclarer l’état d’urgence alimentaire et nutritionnelle dans le pays.
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.
Depuis que le COVID-19a été confirmé au Tchad le 19 mars et les premiers cas de transmissions communautaires, les autorités tchadiennes ont pris des mesures de prévention et de réponse qui ont des conséquences sur le contexte et la nature des opérations humanitaires. Ainsi, u
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n ajustement des plans, des cibles et des besoins financiersdes clusterss’est révélé opportunpour répondre non seulement à la crise sanitaire mais aussi aux impacts indirects de la pandémie sur la situation de million de personnesdéjà ciblées par l’aide humanitaire avant l’apparition du COVID.
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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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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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Lettre du Saint-Pére Francois
Le développement des peuples, tout particulièrement de ceux qui s'efforcent d'échapper à la faim, a la misère, auxmaladie endémiques, à l'ignorance; qui cherchent une participation plus large aux fruits de la civilisation, une mise envaleur plus active de leurs qualités humaines; qui s'orien
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tent avec décision vers leur plein épanouissement, est considéréavec attention par l'Eglise. Au lendemain du deuxième Concile œcuménique du Vatican, une prise de consciencerenouvelée des exigences du message évangélique lui fait un devoir de se mettre au service des hommes pour les aiderà saisir toutes les dimensions de ce grave problème et pour les convaincre de l'urgence d'une action solidaire en cetournant décisif de l'histoire de l'humanité.
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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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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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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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Integritas 4.3 (Fall 2014), pp. 1-30.
doi: 10.6017/integritas.v4i3p1
A paper presented during a conference on The Catholic Social Teaching and its Social and Political impact on the Development 9thto 10th December, in Schloss Eichholz Koln/Cologne/GermanyPresented by Sr. Dr. Elizabeth Nduku
accessed July 2020
Version 3.1. Le but des procédures opérationnelles standardisées (POS) est d’offrir des orientations politiques et de fournir des normes de performance de riposte à tout type d’épidémie ou d’évènement lié au poliovirus de manière rapide et efficace, et en particulier, d’arrêter un
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e épidémie dans les 120 jours.
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Centre de traitement des infections respiratoires aiguës sévères : manuel pratique pour la mise en place et la gestion d’un centre de traitement des IRAS et d’une unité de dépistage des IRAS dans les établissements de soins