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Safe Ramadan practices in the context of the COVID-19
This document provides public health guidance for social and religious practices and gatherings during Ramadan. It also offers advice to strengthen mental and physical well-being so as to live i
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n full the spirit of Ramadan as the COVID-19
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Practice paper in Brief 24
Containment strategies for Ebola rupture fundamental features of social, political and religious life. Control efforts that involve local people and appreciate their perspectives, social structures and institutions are th
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erefore vital
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Gapminder Tools
recommended
Gapminder is an independent Swedish foundation with no political, religious or economic affiliations. Gapminder is a fact tank, not a think tank, it fights devastating misconceptions about global development and produces free teaching resources maki
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ng the world understandable based on reliable statistics. Gapminder promotes a fact-based worldview everyone can understand.
Accessed 4 March 2019.
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7 April 2021
The holy month of Ramadan (mid-April to mid-May 2021) is marked by social and religious gatherings. Because of the ongoing COVID-19 pandemic, it is imperative to observe the holiday with caution and care. This document provides up-to-d
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ate public health advice that can be applied across different national contexts to make Ramadan-related activities safer.
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13 July 2021. Eid al Adha is a festival during which Muslim families and friends unite to pray together and give alms, especially in the form of sacrificed animal meat. In light of the COVID-19 pandemic, this document highlights public health advice for social gatherings and
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religious practices that can be applied across different national contexts.
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The National AIDS Control Council recognizes the growing, organized and progressive inter-faith religious voice in the spheres of governance and development in Kenya. Across the country, the Faith Sector has been involved in HIV prevention, tre
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atment, care and support to programmes towards the HIV response.On behalf of the board and the NACC family, I want to thank the Faith Sector Working Group (FSWG) and the Faith Religious Leaders for their contribution in HIV prevention by recognizing their comparative advantage in moulding behaviors among the various populations. We pride in your ability of being able to reach millions of Kenyans at any given time. This is the more reason why NACC wishes to sincerely thank you for working closely with us on the HIV response.We appreciate the Faith Sector support to the provision of HIV and health care services provision which has facilitated access to health services even in the remotest parts our country. The role played by the Religious Leaders in addressing stigma and discrimination as the greatest barrier to access of HIV and Health services by PLHIV and other vulnerable populations is well acknowledged.Finally, our gratitude goes to the theologians who participated in the development of the Faith Sector HIV messages booklet, which provides a tool to facilitate the Religious Leaders with knowledge to address the gaps in the HIV response among the congregants.
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A lack of knowledge about the threat of vaccine-preventable diseases, risks and benefits of vaccines, mistrust of government and health workers, poor service delivery and alternative health or religious beliefs play a role in lower uptake of some va
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ccines. These challenges underscore the importance of early integration and investment in a thoughtful communication plan for immunization programmes. This World Health Organization (WHO) report presents communication guidance and specific considerations for countries that plan to introduce human papillomavirus (HPV) vaccine into their national immunisation programme as part of an effort to prevent cervical cancer.
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What is the relationship between the core principles and standards for humanitarian assistance and protection, and those of faith-motivated aid?
What are the opportunities for strategic cooperation between faith-based and secular humanitarian organizations?
How can faith or
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religious affiliation can be a barrier or asset to assistance work? Is the provision of some forms of assistance hindered by some beliefs or faith cultures and, if so, how can these barriers be overcome?
- See more at: http://atha.se/content/humanitarian-assistance-webcast-contemporary-role-faith-based-aid#sthash.pzBe6df0.dpuf
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Integrating trauma healing for partner staff into recovery programming.
This assessment shares testimonies from CRS and partner staff who participated in a trauma healing program in Central Africa Republic.
CRS's trauma-healing methodology uses small groups—of all genders, ages and faiths—focu
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sing on the survivors of violence. Religious leaders, members of community protection committees, and local authorities also participate in these groups. Basic trauma‑healing workshops focus on individual sharing and healing while laying the foundation for communities to build capacity to respond to widespread suffering
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(15 April 2020, BST 17:00 hours)
Actions Taken from Bangladesh Red Crescent Society (BDRCS):
9292 Number of staff and RCY/ CPP/ Camp/ Community volunteers being mobilized throughout the country.
10116 Set of PPE provided to individuals working on COVID-19 response.
130,851 Number of Total Peop
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le Reached (average/day)
313 Religious /Community Leaders reached through Hygiene promotion initiatives.
1,000,000+ People received life-saving awareness messages through social media.
786,000 People reached through Information, Education and Communication (IEC) materials across the country.
10179 Hand-washing station established throughout the country including camp settlements in Cox’s Bazar.
166601 Hygiene and Protecting gears distributed i.e Soap (91686), Hand sanitizer(36650), Mask (33445), Hand Gloves (1908), Eye Protector (2912).
2005 Hospitals/ Institutions/ places already covered through disinfectant spraying.
12181 Women reached through Dignity Kit Distribution
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NHỮNG CÂN NHẮC VÀ KHUYẾN NGHỊ THIẾT THỰC CHO CÁC NHÀ LÃNH ĐẠO TÔN GIÁO VÀ CỘNG ĐỒNG TÔN GIÁO TRONG BỐI CẢNH COVID-19
Practical considerations and recommendations for religious leaders and faith-based communities in
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the context of COVID-19
Religious leaders, faith-based organizations, and faith communities can play a major role in saving lives and reducing illness related to COVID-19.1 They are a primary source of support, comfort, guidance, and direct health care and social service, for the communities they serve. Religious leaders of faith-based organizations and communities of faith can share health information to protect their own members and wider communities, which may be more likely to be accepted than from other sources. They can provide pastoral and spiritual support during public health emergencies and other health challenges and can advocate for the needs of vulnerable populations.
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Ebola: WHO Guidelines for Burial Protocols for the Burial Management Team
WiRed International
(2015)
Burial Management Teams have a difficult job resolving two critical issues relevant to their tasks. First, they must safeguard and ensure infection control and prevention for team members, family members and members of the community. Second, they must remain sensitive to the cultural and
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religious practices of families and others affected by Ebola deaths. This module, based solidly on WHO guidelines, provides burial management teams with practices appropriate to ensure infection control and to remain sensitive to religious and cultural burial practices.
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MODULE 5 RESOURCE GUIDE | This guide is part of a series of manuals that focuses on six topics in Early Childhood Development (ECD): different programming approaches, basic concepts, assessments, early childhood environments, children with special needs and child protection, and the health, safety a
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nd nutrition of young children. The series was prepared within a three-year CRS-led project called “Strengthening the Capacity of Women Religious in Early Childhood Development,” or “SCORE ECD.” Funded by the Conrad N. Hilton Foundation, the project helps Catholic sisters in Kenya, Malawi, and Zambia in their work with children aged 0-5 years and their families. The project is being implemented from January 2014 to December 2016
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This year marked the beginning of the WHO biennium 2016-2017 action plan; this annual report highlights WHO’s key achievements in 2016
It also documents the extraordinary efforts by a broad coalition of government ministries, municipalities, international agencies, community groups, women’s or
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ganizations, religious and traditional leaders, media, private sector and donors towards restoration and improving health indicators.
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According to 2014 Census data, almost a third of the population in Myanmar do not have adequate identity and civil documentation. Of these, 54 percent are women.
Women who live in remote or conflict affected areas, who are displaced or belong to stateless ethnic and ... religious minorities face the consequences of an insecure legal identity. They cannot enrol their children in school, open a bank account, travel freely or register land.
The report provides an analysis of the gender aspects of citizenship legislation in Myanmar and its application in light of the standards set by the UN Convention on the Elimination of Discrimination Against Women (CEDAW). It analyses in detail women’s ability to acquire citizenship on an equal basis as men, their ability to acquire, retain or confer citizenship following marriage and their ability to confer citizenship to their children. The report highlights the normative and practical challenges faced by women and proposes ways forward. more
Women who live in remote or conflict affected areas, who are displaced or belong to stateless ethnic and ... religious minorities face the consequences of an insecure legal identity. They cannot enrol their children in school, open a bank account, travel freely or register land.
The report provides an analysis of the gender aspects of citizenship legislation in Myanmar and its application in light of the standards set by the UN Convention on the Elimination of Discrimination Against Women (CEDAW). It analyses in detail women’s ability to acquire citizenship on an equal basis as men, their ability to acquire, retain or confer citizenship following marriage and their ability to confer citizenship to their children. The report highlights the normative and practical challenges faced by women and proposes ways forward. more
Based on Human Rights Watch (HRW)'s reporting on the human rights dimensions of the COVID-19 pandemic (see Related Summary, and the video, below), this document presents 40 questions to provoke thinking about a rights-respecting response to the crisis. The questions address the needs - including aro
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und issues of information and communication - of groups most at risk, such as people living in poverty, ethnic and religious minorities, women, people with disabilities, older people, migrants, refugees, children, and lesbian, gay, bisexual, and transgender (LGBT) people. The resource also identifies a variety of responses to the crisis, some of which are positive and others problematic - with many links to related stories and resources online.
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Despite the increasing population of refugees stuck in protracted situations and our awareness of the vulnerability of children and adolescents growing in up these contexts, relatively little is known about community based child protection mechanisms (CBCPMs) in refugee communities. CBCPMs, defined
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broadly, include all groups or networks that respond to and prevent problems of child protection and vulnerable children. These mechanisms may include family supports, peer group supports, and community groups such as primary and secondary schools, non-formal education and vocational training structures, women’s groups, religious groups, and youth groups, as well as traditional community processes, government mechanisms, and mechanisms initiated by international or domestic non-governmental organisations (NGOs). In diverse contexts, CBCPMs represent front-line, day-to-day efforts to protect children from exploitation, abuse, violence, and neglect and to promote children’s well being. This study, together with a parallel study conducted among the urban refugee population in Uganda, is the first study of CBCPMs undertaken in refugee settings.
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The report examines how people with mental health conditions are often shackled by families in their own homes or in overcrowded and unsanitary institutions, against their will, due to widespread stigma and a lack of mental health services.
Many are forced to eat, sleep, urinate, and defecate in t
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he same tiny area. In state-run or private institutions, as well as traditional or religious healing centers, they are often forced to fast, take medications or herbal concoctions, and face physical and sexual violence. The report includes field research and testimonies from Afghanistan, Burkina Faso, Cambodia, China, Ghana, Indonesia, Kenya, Liberia, Mexico, Mozambique, Nigeria, Sierra Leone, Palestine, the self-declared independent state of Somaliland, South Sudan, and Yemen.
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The National AIDS Control Council (NACC) continues to strengthen partnerships with all stakeholders in the response to HIV and AIDS in Kenya. While recognizing that there is no single preventive approach to reverse the spread of HIV, the faith sector comprising of Faith Communities (FCs) a
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nd Faith-Based Organizations (FBOs) have demonstrated sustained motivation and moral authority with resources and outreach capability to significantly reduce new HIV infections. In addition, they have the power to influence policy changes to address societal, cultural and structural factors that impede individuals’ capacity to prevent HIV infection. According to Kenya Demographic Health Survey (2014), over 97% of the Kenya population was reported to ascribe to religious affiliation.
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Religion has continued to play an important role in the Nigerian public’s perception of the coronavirus disease and the willingness to take the newly developed vaccine. In an April 2020 NOI Poll Survey conducted to ascertain the public’s perception of the coronavirus pandemic and the Nigerian go
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vernment’s initial response to the virus, 42% of respondents who stated that they were immune to coronavirus highlighted their belief in God as their reason, regardless of religious affiliation. Recent public opinion polls have also revealed that although Nigeria has surpassed over 100,000 coronavirus cases, more than a third of Nigerians who are aware of current scientific advances regarding the coronavirus vaccine are unwilling to take it whenever it is eventually made available nationwide. These respondents anchored their hopes on their faith, which for the Nigerian government could signal another public health risk in its efforts to curb the spread of the disease.
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