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1
This curricula guide builds on several existing products of WHO and partners, aimed at supporting countries in their effort to address the first objective of the GAP-AMR (to improve awareness and understanding of AMR). It is targeted specifically at health educators and policy planners, and applies
...
a systematic modular and submodular collection of learning objectives and outcomes that are organized according to the key occupational groups involved in the use of antimicrobials in human health. It is hoped that educators, faculties of heath personnel training institutions, health regulatory institutions and other users will find it a useful resource in meeting their respective needs for strengthening health workers’ contributions to containing AMR.
more
Talking About Corona-19
in English and Vietnamese
Informations for Kids
The Activity Catalogue for Child Friendly Spaces in Humanitarian Settings
Psychosocial Centre - International Federation of Red Cross and Red Crescent Societies
World Vision
(2018)
CC
The Toolkit for Child Friendly Spaces in Humanitarian Settings was developed by
the International Federation of the Red Cross and Red Crescent Societies Reference
Centre for Psychosocial Support and World Vision International. The toolkit provides
a set of materials to assist managers and facilit
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ators/animators in setting up and
implementing quality Child Friendly Spaces (CFS). These resources have at their core
the protection of children from harm; the promotion of psychosocial well-being; and
the engagement of community and caregiver capacities. The CFS Toolkit includes:
• Activity Catalogue for Child Friendly Spaces in Humanitarian Settings
• Operational Guidance for Child Friendly Spaces in Humanitarian Settings
• Training for Implementers of Child Friendly Spaces in Humanitarian Settings.
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This report addresses the future of basic education, ICT use in deprived locations, and the use of ICTs in primary school learning in 2020 and 2025, especially in deprived contexts. It draws on research evidence from the literature, the authors’ experiences of ICT use in education initiatives, int
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erviews with practitioners and academics, a workshop, and consultations with Save the Children staff from many different countries, mostly conducted in August 2017
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God. XXIX, BR. 2/2016. str. 323-334
In this paper an attempt has been made to contextualize the ecological dimension of contemporary Catholic
social teaching. With this aim in mind, the authors discuss the merits of several theories and approaches
(political economy approaches, ecological moderni
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zation theory, environmental justice theory, and social
constructionism) coming from environmental sociology and other disciplinary traditions in the social sciences.
After an analysis of relevant historical documents of Catholic social teaching with respect to the
environmental issues covered by them, the authors discuss the main lines of argument present in the recent
(2015) encyclical Laudato Si’ (Pope Francis) and interpret them in the aforementioned theoretical framework.
In conclusion, the usefulness of Catholic social teaching for the public dialogue between science and
other relevant stakeholders, as well as its main strengths and weaknesses have been discussed
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Geographical Paper No. 177
Accessed on: 18.06.2020
Child Friendly Spaces (CFSs) are used by humanitarian agencies as a means to promote protection and psychosocial wellbeing for children in emergency settings. World Vision International together with Columbia University is conducting a series of studies to investigate the effectiveness of CFSs in va
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rious humanitarian contexts in order to document evidence of the positive effects they have in relation to child wellbeing and protection, to identify good practice in their design and implementation and to develop improved monitoring and evaluation approaches for CFSs. The case studies have so far all been focused on refugee settings and while internally displaced populations (IDPs) share many of the circumstances and challenges of refugees it was decided that CFSs operating in IDP settings warrant a particular investigation in order to assess their relevance and effectiveness in promoting child protection and psychosocial wellbeing. This report thus presents the findings from an IDP focused study on CFS effectiveness in three camps near Goma, eastern Democratic Republic of Congo (DRC).
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Child friendly spaces (CFS) are safe spaces where
communities create nurturing environments in which
children can access free and structured play and
learning activities. CFS, also commonly referred to
as Child Centred Spaces or Safe Spaces for Children,
may provide educational and psychosocial
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support
and other activities that restore a sense of normality
and continuity for children whose lives have been
disrupted by war, natural disaster or other emergency
situations.
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This manual addresses all the issues. It focus on the cycle of microbes, antibiotics, vaccination, AMR,
infection prevention and control. It will support nurses on better action and also on communication towards
their patients and families.
The document at hand presents key findings from a project undertaken globally between July 2014 and May 2015 to assess progress made by UNHCR country and regional operations to effectively protect lesbian, gay, bisexual, and transgender, and intersex (LGBTI) asylum-seekers and refugees. Globally, 10
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6 offices, or roughly 90% of eligible country and regional operations, participated in the assessment. The key findings are presented along the following axes: legal, cultural and social context; outreach activities; displacement conditions; asylum and durable solutions; training on issues related to sexual orientation and gender identity (SOGI); operational guidelines and advocacy efforts.
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The Department of Basic Education recognises the need to help parents and guardians get through this lockdown period as effectively as possible. This simple set of guidelines is designed to provide advice and strategies to help parents support their children at this time
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.
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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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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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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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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