This document is for humanitarian health actors working at national and sub-national level in countries facing humanitarian emergencies. It applies to Health Cluster partners, including governmental and non-governmental health service providers.
Based on the IASC Guidelines on Mental Health and Psy...chosocial Support in Emergency Settings (IASC, 2007), it gives an overview of essential knowledge that humanitarian health actors should have about mental health and psychosocial support (MHPSS) in humanitarian emergencies.
This document by the IASC Reference Group for Mental Health and Psychosocial Support was developed in consultation with the IASC Global Health Cluster.
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Published: 5 January 2010 Received: 30 January 2009
BMC Neurology 2010, 10:1 doi:10.1186/1471-2377-10-1
This article is available from: http://www.biomedcentral.com/1471-2377/10/1
An Update will be published in late 2018
Suicide can be prevented. Most suicidal people do not want to die, they just do
not want to live with the pain they are feeling. Helping a suicidal person talk
about their thoughts and feelings can help save a life. Do not underestimate your
abilities to help a suicidal person, even to save a lif...e.
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Доклад ВОЗ о глобальной табачной эпидемии, 2009 год: Создание среды, свободной от табачного дыма, – второй из серии докладов ВОЗ, в которых определяется состояние таб...ачной эпидемии и оценивается эффективность мер, принимаемых с целью положить ей конец.
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INEE pocket gu ide to inclusive education.
This guide is aimed at anyone working to provide, manage or support education services in emergencies and complements the INEE Minimum Standards.
The Pocket Guide to Inclusive Education outlines useful principles for an inclusive education approach in... emergencies and provides advice for planning, implementing and monitoring. The guide also looks at the issue of resistance to inclusion, and highlights ways in which organisations can support their emergency staff to develop more inclusive education responses. Available in Arabic, English, Indonesia, French, Spanish
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The purpose of this guidance is to provide emergency planners with nuclear detonationspecific
response recommendations to maximize the preservation of life in the event of
an urban nuclear detonation. This guidance addresses the unique effects and impacts of a
nuclear detonation such as scale of ...destruction, shelter and evacuation strategies,
unparalleled medical demands, management of nuclear casualties, and radiation dose
management concepts.
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In African traditional medicine, the curative, training, promotive and rehabilitative services are referred to as clinical practices. These traditional health care services are provided through tradition and culture prescribed under a particular philosophy, e.g. ubuntu or unhu. Norms, taboos, tradit...ion and culture, which are the cornerstones of clinical practice of traditional medicine, are the major reason for the acceptability of traditional health practitioners in the community they serve. The philosophical clinical care embedded in these traditions, culture and taboos have contributed to making traditional medicine practices acceptable and hence highly demanded by the population. This paper discusses the different traditional health care services, such as curative services, general traditional healthcare, mental healthcare, midwifery, bone setting, rehabilitative and promotional services that increases health awareness and developing
positive attitudes and behaviour towards healthier living).
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Journal des anthropologues Association française des anthropologues
122-123 | 2010
Si le malaise ressenti lorsque l’on se trouve en présence du handicap constitue un invariant culturel (Stiker, 2005), chaque culture lui confère néanmoins une signification particulière (Murphy, 1990). Quelle...s sont alors les spécificités des situations de handicap au Burkina Faso ? Les idées reçues sur le continent africain sont nombreuses (Courade, 2006) : concernant le traitement des personnes handicapées, les représentations oscillent selon Poizat (2007) entre « afro-optimisme » et « afro-pessimisme » ; si la solidarité communautaire est parfois considérée comme garantissant leur non-singularisation (Guilmain-Gauthier & Jacquemin, 1994), les croyances traditionnelles relatives au « monde invisible » sont souvent invoquées comme déterminant à l’inverse leur maltraitance et leur exclusion (Devlieger, 1994).
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