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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.
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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ACT Alliance appeal: Global Response to the COVID-19 Pandemic – ACT201 - Sub-Appeal - ACT 201-BGD -
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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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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In the context of an unprecedented event such as the COVID-19 pandemic, at present, the effectiveness of stringent social distancing and international traffic-related measures in decreasing the rate of spread of SARS-CoV-2, and related mortality, is inferred from empiric observations of their applic
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ation in countries experiencing different transmission scenarios (e.g., Australia, China, Germany, Italy, New Zealand, and Spain). Such observations are consistent with and corroborated by mathematical models.
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: interim guidance, 17 February 2021
This document provides interim guidance on the management of the blood supply in response to the pandemic outbreak of coronavirus disease (COVID-19). It emphasizes the importance of being prepared and responding quickly and outlines key actions and measures that
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the blood services should take to mitigate the potential risk to the safety and sufficiency of the blood supplies during the pandemic.
It should be read in conjunction with WHO Guidance for National Blood Services on Protecting the Blood Supply During Infectious Disease Outbreaks, which provides general guidance on the development of national plans to respond to any emerging infectious threats to the sufficiency or safety of the blood supply.
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This guidance document has been produced by WHO to assist blood services in the development of national plans to respond to any emerging infectious threats to the sufficiency or safety of the blood supply, whether from an existing infectious agent that is changing in incidence and spread, or from a
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newly identified infectious agent. It is intended that this document be followed to guide the national blood service through the process of planning how to respond in a timely, controlled and appropriate way to any specific infectious threat that may subsequently emerge. It is acknowledged that it is not only the blood supply that may be affected by such emerging infectious threats; in those countries undertaking transplantation, the supply of cell, tissues and organs may also be threatened. Increasingly, blood services are taking overall national responsibility for transplantation in their capacity as the organization responsible for the collection, processing, storage and supply of cells, tissues and organs. This approach is both sensible and appropriate, as the overall donor selection and screening processes are the same or very similar. This guidance document can therefore also be used to assist those bodies responsible for the provision of cells, tissues and organs to prepare for an emerging infectious threat.
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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.
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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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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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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The call to justice and peace has always been an essential part of the life of the Christian. Our sacred texts offer a constant reminder of the centrality of this call. In the Old Testament the prophet Micah tells us: “this is what Yahweh asks of you: only this, to act justly, to love tenderly, a
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nd to walk humbly with your God” (Micah 6:8).
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CCC and OECTA Partnership Teaching Resource
Equity and Inclusion: Through the Lens of the Catholic Social Teachings
accessed on 16 July 2020
In Catholic Social Teaching, (hereafter CST) the term “solidarity” makes explicit what is implicit in the Gospel sayings about losing ourselves for the sake of others – and in this way finding our true selves. It is about what it means to be fully human: we cannot be our own true selves outsid
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e of right relationships with others and with our environment. But the Gospel saying is not just an anthropological statement; it is a moral requirement; it leads to having life, or losing it; and it is a requirement of Christian discipleship. (cf Luke 9:23,24)
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