Resources

Julie Clague’s presentation to the UNFPA faith meeting for the UN General Assembly, September 2014: ‘A Call to Action: Faith for Sexual and Reproductive Health in the Post 2015 Development Agenda’. It offers a Catholic perspective on ‘Sexual And Reproductive Health And Reproductive Rights: Religious and Cultural Contexts for Development Effectiveness Post 2015’.

The statement makes reference to the December 2012 UN High Commissioner Dialogue on “Faith and Protection”, the “Welcoming the Stranger: Affirmations for Faith Leaders” document, as well as statelessness among the refugee populations.

Islam has a strong heritage of protection of forced migrants. It is a tradition which provides a robust and generous framework for the protection of and provision for forced migrants, enshrining rights such as the rights to dignity, non-refoulement, equal treatment, shelter, health care, family reunification and protection of property. This paper provides an overview of the Islamic teachings related to the rights of forced migrants, and is a resource for any agency dealing with Muslim forced migrant or host communities.

The role of faith in the humanitarian sector is not easy to measure. Faiths generally advocate welcoming the stranger and there are many organisations and individuals inspired by their faith or religion to provide protection and assistance. Yet it is easier to measure the activities inspired by faith than to measure the difference that having that faith makes, and secularly inspired standards for such activities can appear to be in tension with the faith inspiration. FMR 48 includes 36 articles on ‘Faith’ plus seven ‘general’ articles. – See more at: http://www.fmreview.org/faith#sthash.9G2V0abz.dpuf

Cover page and table of contents may be viewed at Emory University's page on Religion and Public Health Collaboration here. Book may be purchased at Oxford University Press' website here Description from Oxford University Press: Frequently in partnership, but sometimes…

Brochure on Islamic Relief’s waqf program.

Islamic Relief one-pager

A collection of short essays and practical approaches for partnering with faith actors when tackling global challenges

Report issued by Save The Children, May 2013

This document illustrates responses to the Ebola epidemic in West Africa by a range of faith-inspired organizations (FIOs) and communities. In addition to these resources, several events have been held with faith actors including a USAID conference call1 October 3 with faith-based and community partners implementing programs in response to Ebola.

The Ebola epidemic in West Africa highlights the special difficulties involved in responding to infectious diseases in fragile state settings with weak healthcare systems. Governments and international organizations are mobilizing rapidly to support public and private emergency systems in Guinea, Liberia, and Sierra Leone (as well as preparedness in neighboring states), but the needs and speed of the epidemic currently overwhelm available capacities (local and international). Challenges are exacerbated by the epidemic’s fast pace and changing dynamics. Informed predictions point to a continuing escalation of cases and to wide‐ranging, grave repercussions for economies and societies, including threats to basic healthcare and food supplies, across the region. The crisis demands immediate responses along many urgent dimensions but also points to underlying, longer term needs that call for new directions in development strategies. Networks of religious and faith‐inspired actors are a resource that could magnify the impact of urgent responses and recovery plans.

Katherine Marshall Senior Fellow, Berkley Center for Religion, Peace, and World Affairs at Georgetown University Georgetown University's Berkley Center for Religion, Peace, and World Affairs and the World Faiths Development Dialogue (WFDD) organized a meeting on October 6 Summary of what is…

The Heythrop Journal Special Issue on Faith, Family, and Fertility: On Faith, Health and Tensions An Overview from an inter-governmental perspective

The leadership of the Church in the Philippines has historically exercised a powerful influence on politics and social life. The country is at least 80% Catholic and there is a deeply ingrained cultural deference for clergy and religious. Previous attempts in the last 14 years to pass a reproductive health law have failed because of the opposition of Catholic bishops. Thus the recent passage of the ‘Responsible Parenthood and Reproductive Health Act of 2012’ (R.A.
10354) was viewed by some Filipinos as a stunning failure for the Church and a sign of its diminished influence on Philippine society. This article proposes that the Church’s engagement in the reproductive health bill (RH Bill) debate and the manner of its discourse undermined its own campaign to block the law. The first part of the article gives a historical overview of the Church’s opposition to government family planning programs. The second part discusses key points of conflict in the RH Bill debate. The third part will examine factors that shaped the Church’s attitude and responses to the RH Bill. The fourth part will examine the effects of the debate on the Church’s unity, moral authority, and role in Philippine society. The fifth part will draw lessons for the Church and will explore paths that the Church community can take in response to the challenges arising from the law’s implementation.

When it comes to dealing with population growth, there are a number of misconceptions about the position of the Catholic Church. Official teaching during the twentieth century gradually moved toward the acceptance of limiting family size and endorsed the concept of responsible parenthood during the Second Vatican Council. One cannot, therefore, justifiably claim that the church is against birth control. It is an entirely different matter, however, when it comes to the practical question about how a couple might go about regulating fertility. Since the publication of Pope Paul VI’s 1968 encyclical, an intense controversy has taken place within the church about the use of artificial contraception. Behind that controversy lies an important methodological issue. For, the traditional teaching to which Paul VI returned in his letter was based upon the presumption that it is possible to morally judge a physical, material act without any consideration of the persons who performed that act, the circumstances within which it took place, or the reasons why the act was chosen. This behavioural approach to morality stands in some contrast to the way that other moral questions are dealt with. Inflicting pain or even taking a person’s life, for instance, can be justified for a good reason when one acts in a virtuous manner to instil discipline or safeguard justice. Until this methodological controversy is addressed, the problem of using artificial means to regulate fertility will not be resolved. A helpful key for solving the methodological ambiguities is to use moral language in a consistent and understandable manner.

More than 100 representatives of diverse Christian faith traditions, UNAIDS, WHO Stop-TB and HIV/AIDS Departments, UNITAID, the Global Fund, Vatican offices, governments, the medical and scientific community, and the diplomatic corps accredited to the Holy See gathered in Rome, on 25-26 February 2014. Their aim was to identify opportunities and challenges in expanding access to HIV treatment globally and strengthening the role of faith-based organisations (FBOs) in the provision of such services.

The purpose of this study was to explore the needs of survivors of sexual violence in South Africa. Despite sexual and gender based violence receiving increasing public attention globally, those affected remain
largely silent. Rape statistics do not begin to explain what victims experience and many survivors, particularly those who experience rape by their partner, do not report the rape. Survivors are often invisible and isolated. The wider public can have a negative, judgmental attitude towards them, particularly if they are commercial sex-workers.

FEMALE GENITAL CUTTING AMONG THE GUSII AND MAASAI OF KENYA

Following the declaration that President Mwai Kibaki was the winner of the Kenyan presidential election held on December 27, 2007, a period of post-election violence (PEV) took place. In this study, we aimed to identify whether the period of PEV in Kenya was associated with systematic changes in sexual assault case characteristics.

This resource states that FGM is NON-Islamic and is against the teachings of Islam, that it is putting the health of women and girls at risk and informs the reader of the legal implications in the UK of carrying out the practice.

Rape as Torture in the DRC: Sexual Violence Beyond the Conflict Zone analyses evidence from 34 forensic medical reports written by specially trained doctors at Freedom from Torture and indicates that rape is being used as torture by state security forces in prisons across the country to stop women speaking out about politics, human rights and, in some cases, rape itself.

The “Christian Sermon Guide to Save the Lives of Mothers and Newborns” is a tool for Christian religious leaders on how to guide their followers through a safe reproductive process from pregnancy through infancy. It presents the magnitude of worldwide concern with maternal and infant mortality but argues that the problem is solvable. The instructions include not only guidelines for safe health and sanitation practices, but also recommendations for how Christian leaders might instill these standards and values in their congregations through addressing the issues in the context of sermons with Biblical references included.

Acts of humanitarianism are an essential element of religious practice for the Muslim. The Quranic and prophetic texts calling for humanitarian action, defining and ordering it are numerous. They are either of an obligatory or an inciting nature and do not exclude the non-Muslims from humanitarian aid. For the Muslim to undertake a humanitarian act is a way of receiving help from heaven, of erasing sins, and of meriting Paradise. The mechanisms established by the religion (e.g. zakat, waqf, kaffara) had an unprecedented impact on the lives of the population: the freeing of slaves, a significant support for the most vulnerable, and the expansion of the educational and health-care system. Nowadays faith based Muslim NGOs follow these texts to launch varied humanitarian programmes in different domains.

This Strategic Framework for Action makes recommendations to further enhance the reach and efficacy of the faith sector’s considerable efforts to promote health and development. The report focuses on two areas of action thought to hold promise for increasing impact: (1) increasing large-scale collaboration both within and among faiths and with secular partners and (2) increasing large-scale mobilization of religious congregations for common action on health and development issues. Additionally, the report articulates to the secular development community how investment in and engagement with the faith sector can dramatically advance health and development efforts worldwide.

This report details the background for the consultation and the reasons why collaboration between faith-based organizations and international organizations like WHO is so crucial in the development of systems to monitor health services delivery around the world.

Religious leaders, with their tremendous authority at the grass roots, are key to garnering community support for broad immunization coverage. This workbook, designed for communication and programme officers and their immunization partners, provides guidelines on forging alliances on immunization with religious leaders and groups. It also offers advice on options that can be taken when confronting resistance to immunization, illustrated by success stories from three countries.

This document reflects the efforts of two partners: CIFA and the World Faiths Development Dialogue (WFDD) to set out both what the 10 promises mean specifically, and how faith communities are acting and could act to further the global effort. It builds on the June 2012 promises with an important addition: it extends the ideas and actions that were initially framed for children to mothers also. The promises themselves are technically rigorous (best practice as certified by UNICEF and USAID) but they are also understandable and, we hope, inspirational. The document was conceived in the spirit of the many faith institutions that subscribed to the Ten Promises, and grew from a sense that tangible evidence could support a much broader effort and new energy and vigor in carrying goals into reality.

At an event on June 25, 2014, USAID unveiled an action plan “Acting on the Call: Ending Preventable Child and Maternal Deaths” to save the lives of 15 million children and nearly 600,000 women by 2020 – a milestone in President Obama’s goal to joint the world in ending extreme poverty, hunger and child death in the next two decades.

The action plan delineates how 24 priority countries will dramatically accelerate progress in maternal and child survival.

Prompted by the 20th anniversary of the 1993 World Development Report, a Lancet Commission revisited the case for investment in health and developed a new investment frame work to achieve dramatic health gains by 2035. This report has four key messages, each accompanied by opportunities for action by national governments of low-income and middle-income countries and by the international community: 1) There is an enormous payoff from investing in health, 2) A “grand convergence” in health is achievable within our lifetime, 3) Fiscal policies are a powerful and underused lever for curbing of non-communicable diseases and injuries, and 4) Progressive universalism, a pathway to universal health coverage (UHC), is an efficient way to achieve health and financial protection

Financing Global Health 2013: Transition in an Age of Austerity, IHME’s fifth annual report on global health expenditure, depicts financing trends that underline the resilience of development assistance for health. This year’s updated estimates show that despite lackluster economic growth and fiscal cutbacks in many developed countries, total assistance remained steady, reaching an all-time high of $31.3 billion in 2013. While annual increases have leveled off since 2010, continued international funding is a sign of the international development community’s enduring support for global health.

This annotated bibliography is a companion piece to the full report “LOCAL FAITH COMMUNITIES AND IMMUNIZATION FOR COMMUNITY AND HEALTH SYSTEMS STRENGTHENING”