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Millions of children in Yemen could be pushed to ‘the brink of starvation’ due to huge shortfalls in humanitarian aid funding amid the COVID-19 pandemic – according to a new UNICEF report marking more than five years since conflict escalated in the country.
How to respond to Covid19 pandemic in West and Central Africa
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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N95 or equivalent respirators are single-use personal protective equipment (PPE) designed for use by health workers that provide direct care to patients with diseases transmitted by aerosols or during aerosol generating procedures (AGP) for patients with acute respiratory disease, as is the case of
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COVID-19. • Given the current shortage of N95 and equivalent respirators, the World Health Organization (WHO) has suggested the possibility of their extended use by the same individual for up to 6 hours or the reprocessing of respirators when necessary.
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Most shelters in the Caribbean are community centers, schools, or churches that are limited in size. The novel coronavirus disease (COVID-19) distancing requirements subsequently reduced the number of persons a shelter can accommodate during the hurricane season. This document reinforces some measur
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es to follow per international emergency shelter protocols factoring in conditions for spacing between beds/cots, recreation areas and ventilation according to The Sphere Handbook, FEMA, and Australian Red Cross. Physical distancing and hygienic standards were modified highlighting that ideal requirements are not always feasible; therefore, we may choose realistic recommendations for practical purposes and suspected cases of COVID-19.
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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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Letter of the holy father
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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Les mises à jour réalisées pour de nombreux pays ont permis d’estimer la faim dans le monde avec une plus grande précision cette année. En particulier, les données nouvellement accessibles ont permis de revoir l’ensemble des estimations annuelles de la sous-alimentation en Chine en remonta
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nt jusqu’à 2000, ce qui a entraîné une importante révision à la baisse du nombre de personnes sous-alimentées dans le monde. Néanmoins, la révision confirme la tendance signalée dans les éditions précédentes: le nombre de personnes touchées par la faim dans le monde est en lente augmentation depuis 2014.
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La información actualizada sobre numerosos países ha hecho posible estimar el hambre en el mundo con mayor precisión este año. En particular, los datos a los que se ha tenido acceso recientemente han permitido revisar la serie completa de estimaciones anuales de la subalimentación correspondien
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tes a China desde el año 2000, lo cual ha dado lugar a una importante variación a la baja de la serie relativa al número de personas subalimentadas en el mundo. No obstante, la revisión confirma la tendencia sobre la que se ha informado en ediciones anteriores: el número de personas afectadas por el hambre a nivel mundial ha ido aumentando lentamente desde 2014
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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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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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The semi-structured guided interviewing on ICU nurses in a medical center of southern Taiwan wasapproved by the IRB at the research department of the hospital and data collection was carried out from January toJune 2012. The investigator repeatedly read the transcribed text, and found statements rel
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evant to the themes in thetranscriptions to form significant statements as the basis of data analysis. To ensure the rigor of this study, theinvestigator adopted the approach of trustworthiness of qualitative research proposed by Lincoln and Gu.
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Everyday experience shows that there is a commonality between spirituality and medical practice. A text message I received from a friend recently read, "Please pray for me. I've been getting a mysterious headache for some days now. I will be seeing the doctor today." This clearly speaks of a relatio
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nship: asking for prayer so as to be relieved of a "mysterious headache", yet going to see a doctor whose job is not to cure mysterious headaches. Even though both areas of human experience have their peculiar and largely unrelated methodologies, this paper argues that any extreme separation of the two is injurious to the teleology of both disciplines in relation to human well-being, which forms the core of spirituality and medicine.
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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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Catholic Social Teaching (CST) has often been called ‘the Church’s best kept secret’. Thankfully, particularly with the release of Pope Francis’ encyclical Laudato Si’, and with the new RE GCSE, this is changing. CST is part of our Catholic young people’s heritage and a treasure they sho
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uld not be denied.CST reads the ‘signs of the times’ in the light of scripture and offers wisdom and Insights on living the Gospel in today’s world. CAFOD uses CST principles to guide all of its work, and we offer teachers this resource to supplement their RE curricula
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TO HIS HOLINESS POPE JOHN PAUL II
