The Second Economic Development and Poverty Reduction Strategy (EDPRS 2) is a launch into the home strait of our Vision 2020. We are faced with new challenges of ensuring greater self reliance and developing global competitiveness. Conscious of these challenges, we forge ahead knowing that working t...ogether, we always overcome.
The EDPRS 2 period is the time when our private sector is expected to take the driving seat in economic growth and poverty reduction. Through this strategy we will focus government efforts on transforming the economy, the private sector and alleviating constraints to growth of
investment. We will develop the appropriate skills and competencies to allow our people particularly the youth to become more productive and competitive to support our ambitions. We will also strengthen the platform for communities to engage decisively and to continue to develop home grown solutions that have been the bedrock of our success. These are fundamental principles as we work to improve the lives of all Rwandans in the face of an uncertain global economic environment.
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This paper summarizes the evidence about the health effects of air pollution from particulate matter and their implications for policy-makers, with the aim of stimulating the development of more effective strategies to reduce
air pollution and its health effects in the countries of eastern Europe,... the Caucasus and central Asia.
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DHS Working Papers No. 98.
A toolkit for behavioural and social communication in outbreak response
The joys and the hopes, the griefs and the anxieties of the men of this age are the joys and hopes, the griefs and anxieties of the followers of Christ. As a community composed of men, united in Christ, they are led by the Holy Spirit toward the Kingdom of their Father. They have welcome...d the news of salvation, meant for every man. This community realizes its link with mankindand its history by the deepest of bonds
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La présente étude avait pour objectif principal de documenter la culture de l’utilisation des MI. Plus particulièrement, elle a documenté la valeur accordée aux différents moyens préventifs, en particulier la MI, les perceptions de l’utilité, du coût d’opportunité de leur utilisation... ; les modalités et logiques de leur attribution au sein des ménages. Elle s’est aussi intéressée aux obstacles à l’utilisation régulière des MI de même que les facteurs favorisants ; les habitudes des familles relatives à leur entretien, réparation et les modalités de leur usage en rapport avec les habitudes de couchage.
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Scaling Up Multi-Sectoral Efforts to Establish a Strong Nutrition Foundation for Uganda’s Development
This publication makes the case for working with men and women, boys and girls, together in an intentional and mutually reinforcing way that challenges gender norms in the pursuit of improved health and gender equality. In addition to providing a definition for the new concept of gender synchronizat...ion, this document provides examples of synchronized approaches that have worked first with women and girls, or first with men and boys, and describes interventions that have worked with both sexes from the start. It also provides examples of new and emerging programs that should be watched in the coming years for the knowledge they may contribute to the implementation of gender synchronization.
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https://www.researchgate.net/publication/47460246_Mental_illness-stigma_and_discrimination_in_Zambia
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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