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This document summarizes preparedness and response activities to address the coronavirus disease (COVID-19) outbreak in South Sudan through the end of 2020. The addendum includes the activities and financial requirements of the updated National COVID-19 Response Plan. Originally issued in March prio
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r to identification of the first person confirmed with COVID-19 in South Sudan and with a focus on preparedness, the updated plan encompasses a significantly scaled-up national response.
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This evaluation report of UNICEF’s Psychosocial Support Response for Syrian Children in Jordan was conducted by
Antares Foundation team (Albertien van der Veen, Reem AbuKishk, Shadi Bushnaq, Orso Muneghina, Reem Rawdha
and Tineke van Pietersom) under the supervision of guidance Farhod Kamidov, M
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onitoring and Evaluation Officer
and Muhammad Rafiq Khan, Child Protection Specialist (CPiE).This is achieved through community-supported child and
adolescent friendly spaces (CFSs)1 and community-based
child protection mechanisms and processes. Currently,
in its fourth year of operation as part of the Syria crisis,
UNICEF considers it an opportune moment to take stock
of the programme’s overall effectiveness to date and in so
doing to inform its future.
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Investing in and building longer-term health emergency preparedness during the COVID-19 pandemic
recommended
Interim Guidance
This document is to help Member States build on actions taken during the COVID-19 pandemic to improve national medium- to long-term preparedness for future threats. It maps COVID-19 preparedness and response actions to the building of sustainable International Health Regulations (2
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005) core capacities; locates relevant supporting WHO resources that are not specific to the pandemic; and advocates for the conscious and effective allocation of COVID-19 funds to also meet countries’ longer-term need
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Neither a Turning Point Nor an Overall Determinant
Nine years into the (civil) war, Syria is in an extraordinarily poor position to confront the Covid-19 pandemic. Instead of the pandemic leading towards the uniting of local, regional, and international actors involved in Syria around a common purp
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ose, con-flict dynamics have hampered an effective response to Covid-19. Yet, the pandemic is unlikely to become a decisive turning point in conflict dynamics or an overall deter-minant of its future trajectory.
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How to respond to Covid19 pandemic in West and Central Africa
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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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 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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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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Integritas 4.3 (Fall 2014), pp. 1-30.
doi: 10.6017/integritas.v4i3p1
A paper presented during a conference on The Catholic Social Teaching and its Social and Political impact on the Development 9thto 10th December, in Schloss Eichholz Koln/Cologne/GermanyPresented by Sr. Dr. Elizabeth Nduku
accessed July 2020
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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a) the background to the development of the Church social teaching on migration
b) some of the additional resources that lie within the wider social tradition that might help us think theologically about migration in the current context
c) brief concluding note on Islam, migration and dialogue.
The ethical values and behaviors are not only abstract terms, but they are refined and conceptualized byreal-life experiences. The societal context where the actions of humans can be analyzed by ethicaldecision-making is entirely relevant to deliberate on what is the right thing to do and what the m
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oralagent should do, since the ethical values and principles response to the actual practices of life and to theneeds of humans in the society. This elaboration takes us to the realm of social ethics.This article reviews the definition and contextual meaning of social ethics at a broader level by givingspecial emphasis to the ethical theories and principles, focusing on the societal and public setting. Ethicswill be deliberated with social and community aspects. Based on the principle of justice and public healthethics, the concept of social ethics has been investigated concisely through the relationship between man,as a moral person, and the society in exemplification of the issues of healthcare ethics. It is argued that thetension between individualism and communitarian needs can be reconciled with the perspective of socialethics by respecting the individual autonomy without disregarding the common good and social justice.By promoting the values of social responsibility, solidarity, and social utility, social ethics has beenproposed as the basis of a rational, moral, egalitarian, pluralistic, democratic society rising on the pillars ofhuman rights and human dignity.
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Christian morality consists of living one’s life with guidance and inspiration from the Christian scriptures and traditions. Christian ethics as an academic discipline uses these scriptures and traditions in developing and critiquing ethical norms and theories and applying them to ethical issues.
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Most Christian ethicists agree that the sources for doing ethics include revelation (scripture) and tradition, as well as human reason and experience.
accessed July 2020
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The 10 Second Summary
accessed on 17 July 2020
PLOSONE| https://doi.org/10.1371/journal.pone.0204882October17,2018
2020 is a critical year for our Joint Programme as we collectively define the path to getting back on track to ending the AIDS epidemic by 2030. Our revised timelines for adoption of the next strategy are highly ambitious. We need the full support of all the tremendously dedicated people in UNAIDS-w
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ithin our staff, our board and all our stakeholders to make this happen.
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Right now, we are facing an unpredictable and highly dynamic situation as a global community. However, as we have seen from the solidarity, support and power of communities in the HIV epidemic and already in communities responding to the COVID-19 pandemic, the response must not be fear and stigma. W
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e need to build a culture of solidarity, trust and kindness. Our response to COVID-19 must be grounded in the realities of people’s lives and focused on eliminating the barriers people face in being able to protect themselves and their communities. Empowerment and guidance, rather than restrictions, can ensure that people can act without fear of losing their livelihood, sufficient food being on the table and the respect of their community. Ultimately it will give us a more effective, humane and sustainable response to the epidemic.
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