• FluTrackers.com Inc. does not provide medical advice. Information on this web site is collected from various internet resources, and the FluTrackers board of directors makes no warranty to the safety, efficacy, correctness or completeness of the information posted on this site by any author or poster. The information collated here is for instructional and/or discussion purposes only and is NOT intended to diagnose or treat any disease, illness, or other medical condition. Every individual reader or poster should seek advice from their personal physician/healthcare practitioner before considering or using any interventions that are discussed on this website. By continuing to access this website you agree to consult your personal physican before using any interventions posted on this website, and you agree to hold harmless FluTrackers.com Inc., the board of directors, the members, and all authors and posters for any effects from use of any medication, supplement, vitamin or other substance, device, intervention, etc. mentioned in posts on this website, or other internet venues referenced in posts on this website.
  • We are not asking for any donations. Do not donate to any entity who says they are raising funds for us.

Could church groups learn from the refugee experience?

tmf

Resident
Good evening,

So far, in most readings concerning a concerted community response to pandemic influenza, the focus appears to be either on public health programs or on individual education and preparedness. In seeking to learn by analogy from other situations, we might heed some words from M?decins Sans Fronti?res (Doctors Without Borders) about a novel yet very important category of staff person: the Home Visitors. This is indeed one area which, if planned for in advance, could cast a vast and effective safety net over our communities.

The Home Visitor approach is one very concrete way in which community groups such as churches could play a crucial role in bridging the span between formal pandemic response leadership (be it public health or municipal government) and the common person.

Tim Foggin,
Oct 29, 2006


from : REFUGEE HEALTH?An approach to emergency situations by M?decins Sans Fronti?res (1997) ISBN 0-333-72210-8


page 42:
Home-visitors are a particularly important category of staff required to ensure the link between the refugee community and assistance programmes. They should be chosen from among the refugee or displaced population. Particular attention must be paid to both their training, and to that of other local health staff.


pages 219-220:
REFUGEE-SPECIFIC CATEGORY OF STAFF : HOME-VISITORS

Home-visitors are an essential component of any refugee programme ensuring the link between refugees and the services offered to them and conducting outreach activities in the settlement. Home-visitors should berecruited rapidly at the start of programmes (within the first few weeks) and function as a network covering the whole refugee population.

Home-visitors (HVs) should be distinguished from community health workers (CHWs) or village health workers (VHWs): CHWs are an essential aspect of (long-term) primary health care programmes in stable countries, aimed at extending health services to all communities and supporting them in solving their own health problems. CHWs are members of the community, who have received a short training on health-related matters and are already integrated into the public health system of their country. HVs are also selected from the community, but only in response to a refugee crisis. Their tasks differ from those of the CHWs, and it is preferable that they do not provide curative health care. The CHWs already present in the refugee community will generally be assigned to health services (e.g. health posts) because of the health knowledge they have already acquired.

The characteristics of home-visiting programmes include the following:

Home visitors should be selected from among the sections of the population they will care for; initially there should be 1 HV for every 500-1,000 refugees. The most important selection criteria is that they are accepted and recognized by their community, whether or not they have previous skills or are literate. Difficulties in the HV selection process arise when refugee leaders try to unduly influence it, or designate friends or relatives who may not be suitable. Care should be taken that women are among those recruited (see above, Staff recruitment). The number of HVs can be increased depending on how events and activities evolve.

The main tasks to be performed by HVs are listed below (see also 6. Health Care in the Emergency Phase).

- Data collection: HVs ensure the regular collection of population figures (census, new arrivals and departures, births, etc.) and mortality figures (number and causes of deaths in the population).

- Active screening: they make regular visits to shelters to screen for sick persons, malnourished children and those not immunized against measles, and refer these to health or nutritional facilities. They may also be required to screen for other problems: defaulters from particular programmes (e.g. feeding centre), vulnerable groups with specific problems, etc. In the case of disease outbreaks, this screening task will have to be reinforced.

- Informing the population: they are responsible for transmitting necessary messages in regard to, for example, the availability of services, distributions that are to take place, the need to bring children for measles immunization etc. They should also conduct health education, for instance, on the use of latrines, the importance of personal hygiene, etc.

- Assistance to other programmes: HVs can assist in many activities: mass immunization, health posts, feeding programmes, conducting surveys, etc. However, this should not be at the expense of making home visits.

A main role of HVs is thus to facilitate the flow of information by informing refugees about relief services and informing relief agencies on refugee needs and problems.

? Supervision and training of home-visitors: A few HVs who demonstrate superior skills should be assigned a supervisory role; one supervisor for ten HVs. Overall supervision of the home-visiting programme should be ensured by a health professional (for instance, an experienced nurse). Frequent and regular meetings between HVs and their supervisors must be instituted from the start, on a daily basis in the initial stages. This allows HVs to make a daily report, hand over data collected, exchange information about refugee needs, etc. It also provides an opportunity for training: an initial and basic training session should be organized on the first tasks to be performed (mainly data collection, possibly active screening), and is continued through these regular meetings to cover other tasks and specific issues related to refugee programmes. The general guidelines for training in a refugee context are given above under Training.

? Contact with other refugee activities: HVs should maintain close contacts with staff working on other programmes. Collaboration with health services is particularly important: HVs should be linked to the health post to which they refer patients; the person in charge of the health post may also supervise their work and provide them with support.
 
Re: Could church groups learn from the refugee experience?

Thank you for a very interesting and thought provoking posting.

My question is

How could these visitors conduct their responsibilities without first putting their own health in danger or by putting others in danger from going home to home since there is strong emphasis on social distancing? I think the idea has strong merit and in the pre-pandemic phase could be an excellent means of identifying who is in need etc. as well as being a person who gives out information on how to care for oneself and loved ones during a pandemic. Not sure about the safety issues of home visitors during a pandemic. Unless it could be like the neighbor watch program and they do not get close to others just go by the house and see if there is a specific colored flag out side or not asking for / indicating assistance or well being status of the household.

I look forward to your thoughts and comments.
TM
 
Re: Could church groups learn from the refugee experience?

welcome tmf!

sounds like a great concept.

my concern would be how to recruit these individuals, and how to ensure that they dont spread the illness. to be honest, i doubt I would let someone like that into my home for the fear they would infect my family. even if they were early receivers of immunization, I would still be concerned they could be asymptomatic spreaders.

IIRC there was a town in 1918 that closed itself off and avoided infection for awhile but eventually suffered the flu because the postman spread the joy. sounds like the same potential.

TM has a good point, they could still be useful at going thru a neighborhood but not interacting face to face. they sound like an important way to meet surveillance and communication needs, but i think the unique infection control aspects of a panedemic would need to be addressed to make such a program viable, safe and acceptable to both the visitors and the visited.
 
Re: Could church groups learn from the refugee experience?

Currently I think that a good way to incorporate this idea is to have home visitors HV do a community assessment PRIOR to a medical crisis like a pandemic this would be very helpful for several reasons:
1- this would give the HV an idea of the nature of each home they would serve, number of people, abilities, special needs etc.
2- this HV could begin to assess how much the home has in current resources both human and prep so that the community would have a better idea of what is needed to augment individual resources
3-this HV could also be a great informational resource for what people need as well as the general overview of the pandemic issue
4- this HV would also begin to provide intercommunity resource information, One person can get X at this price or another has the ability to offer Z and then in the prep phase encourage intercommunity resource development as well as trust building between community members and the agencies that will be HOPEFULLY resource relief agents.

During a pandemic the HV would be a monitoring agent without going into the homes thus avoiding potential of transmission of infection

POST Pandemic
This person could be very helpful in the recovery issues, Many will need thanostic support and if the HV has been trained in the basics then this could be a helpful person in assisting in those matters. If a community has other resources then the HV could again be an information resource. Additionally if the HV could AGAIN do home assessments to see how things have changed then special needs could be followed up on more quickly then possibly otherwise.

Another value of the HV is that if they would keep records of their experience (without names to protect privacy perhaps) then we could have an exceptional experiential record of how these communities prepped, responded to and recovered from a pandemic. This would be valuable information to consider in assessing overall actions taken in a pandemic as well as to hep in future deliberations and prep action in the next pandemic prepardness phase. (which unfortunately there will be again).

Just some thoughts

TM
 
Re: Could church groups learn from the refugee experience?

Thank you for responding so promptly! I must agree that avoiding spreading the illness is paramount.

If some work needs to be done "pre-pandemic," it need not all be done many months in advance. Rather, once a pandemic is declared, hopefully not so close to home, then Home Visitors (HV) would probably have a fairly good welcome, at least in the first couple weeks, before illness started approaching the community in question.

Perhaps HVwould have an even better welcome if they were "official." And to avoid abuse, HV would need to be registered.

Basically the homework needs to be done ahead of time by some form of leadership within a network of churchs such that they have early on offered their services to their municipality for times of disaster. Protocols and communication tools need to be ready. When a pandemic is declared somewhere in the world, the church network takes the first few days to train (just-in-time) its HV group. Then the next ten days are for the HV to go door to door, speaking or leaving information, about the program.

When the pandemic is later within a given community, the door to door visits NO LONGER involved opening that door. As suggested, signs can be used; or website interface, which could allow many actual doors to be skipped, already having the daily status report mapped out for those who are so connected; or, or, or...

Any thoughts worth elaborating on here? It's not new, just needs to be adapted.

Tim
 
Re: Could church groups learn from the refugee experience?

Excellent topic to consider. Thank you Tim (tmf)!

One of the benefits to establishing a network of Home Visitors would be for the second, third (4th,...) waves of a pandemic. People infected during the first wave who have fully recovered would be ideal candidates for home visitation (assuming the virus has not mutate/reassorted/recombined sufficiently to allow reinfection).
 
Re: Could church groups learn from the refugee experience?

The pre-pandemic work may meet with some resistance. Many folks may be reluctant to give out personal information......just as in Census.

As my local council's secretary, I kept databases of land ownership & voting records (all public data), and it was often useful. However, many people don't want any personal data put into a database that has any access other than need-to-know. Remember HIPPA???

I agree with this concept. Perhaps it's best done on a neighborhood level, by people who already know each other (at least in some commmunities).

I believe this will happen naturally in many locations. Checking on the needs of neighbors after/during an emergency is something that already happens here, without any structure.

.
 
Re: Could church groups learn from the refugee experience?

I am impressed with how rapidly this thread has progressed.

Forgive me but I will draw upon the Katrina tragedy to underscore the importance of planning, practice and proving. New Orleans had envisioned in 2002 a program called Operations Brother's Keeper for the evacuation.
http://www.cooperativeresearch.org/...ane_katrina&katrina_organization=katrina_ngos

A number of factors played into the failure, but most of those factors were discoverable in realistic exercises. We now know that we do need to register, train and exercise volunteers prior to a major event. We know that assumptions can have deadly consequences. We also know, that well functioning community teams can be very creative and effective in disasters. (http://web.upmc-biosecurity.org/pages/events/peoplesrole/panel/panel.html)

The data I see suggests it is better to take a team of any type and assign to them disaster tasks, rather that to take a group of well intentioned people and place them together in a disaster without training and clear structures. Thus the groups that are out there feeding the hungry,housing the homeless, and providing the Meals on Wheels are probably the best resources to consult for the Home Visitor tasks.

What we may need to do is to target a marketing program to United Way agencies (USA) and to engage them in pandemic preparedness and practice.
JT
 
Re: Could church groups learn from the refugee experience?

This is fine for communities that have big agencies willing to get involved. However, that isn't always the case. There still needs to be work done at the most grassroot level - neighborhoods. That may be the only thing some people have available. My son is an EMT, rescue tech, & fireman and they have had NO training or discussion about any pandemic procedures.

Any solution that doesn't convince people to assume responsibility for their own well-being cannot expect to do the job.

.
 
Re: Could church groups learn from the refugee experience?

I recognize that many of you have much more experience that I do in these matters, and have researched much more as well. Nor do I have the answers. Nonetheless, two brief responses, for discussion' sake:

It was voiced that "the pre-pandemic work may meet with some resistance. Many folks may be reluctant to give out personal information;" I wonder, though, if we worked through existing local structures that are found across the country in every town and city (such as faith-based groups, as compared to anonymous "government"), might there be less resistance? And if people were still reluctant to give information, then simply leave basic contact information (web-based for most) that they know who to call if they ran out of food or water, for a simplistic example. Yes I'm naive...

It was also stated elsewhere that "thus the groups that are out there [already] feeding the hungry, housing the homeless, and providing the Meals on Wheels are probably the best resources to consult for the Home Visitor tasks." In some ways yes. But the problem remains: are they numerous enough or widespread enough (geographically)?

How we need to engage churches and faith-based groups now, to train them and offer needed structure and exercises so that in due course a clearing house approach to needs and resources can be ready for each neighbourhood!
 
Re: Could church groups learn from the refugee experience?

tmf said:
Many folks may be reluctant to give out personal information
I have work with the elderly and this statement is True, not always because they do not want to share informations but mostly they are insecure, (most of them knows one individual whose informations allowed people to steal them for example).

Existing social services coming from their neighborhoods of Faith based group has already a narrow relation with them, confidence is present.

That is why I stated 3 years ago that benevolent people already active and in relation with the elderly, the sicks, the poors are people that are trusted and should become bridges between people and helping groups in a pandemic.

They already know the people, they know their conditions, they knows often their need in medication, they know their network, etc...

So that is to say that, people who call each morning the elderly to say hello and at the same time to find out if everything is ok, the people who already goes deliver meals on wheels, people that already give food to families, already are in relation with them.

These people should be the one that services in time of a pandemic recruit, they know and have the trust of their fellow beings.

English is not my first language, but I certainly would like this message to get accross, since I have spend many hours, on the ground with existing organisations that have a social mission, and with various religious community.

Those organisation already have a confidence relation with their people, lets not ignore them, they can be more efficient on the ground than any of the army or well qualify 'outsiders'.

They have the Trust, the Contacts, the Historical knowledge, they know what is the right attitude, what language to use, what are the Cultural specs.

May services in the time of a pandemic not solely follow the path from top to bottom, but recognised the existing efficient active network with boots on the ground and give them the informations, the formation, the resources to continue to serve, they already have boots on the ground and they already know the people they have to serve.

Just my 2 cents.

Snowy
 
Re: Could church groups learn from the refugee experience?

tmf-please dont take our responses as reasons we feel this shouldnt be done. I think I know this FT community pretty well, I'd feel comfortable saying that both I and the others here are more likely brainstorming the factors that would need to be overcome before such a program could be effective and viable. Folks here are problem solvers, not nay-sayers! :)

Its a good thing to know the issues in advance and consider the options to overcome them.First step in building any plan after identifying the issue, anyway.

My guess is that not all communitites would be able to support such a structure -but most would, at least in some incarnation. Some have already existing infrastructure that could be slightly modified and added to -like the meals on wheels idea, church groups, etc. They'd be the resident "experts" and excellent resources to start a seed group in. Others would need to be built from the ground up.

My guess is that the concept is an excellent one to further explore. Is your interest in this concpet an intellectual one, or do you feel you'd like to actually try setting up planning and prepostioning and creating a program?

If funding could be found, it might even be a trial project. A proposal could be created where several different types of communities are identied, categorized by resident needs, resources and the types of interventions that have the most likelyhood of succeeeding. the tools and personnel that would be needed could be identified and preplanned for. Proposals could be submitted to funding sources to review for possible financial support of such a project.

with funding, you could even tabletop or perhaps trial the effort in a willling community with a current issue. The concept may have broader applications than just pandemic issues, so may be of interest to humanitarian groups. Perhaps a proposal for such a program could also focus in the disaster preparedness field?

just a few thoughts....
 
Re: Could church groups learn from the refugee experience?

[FONT=Arial,Bold]
tmf, 'Ethical Values for Planning for and Responding to a Pandemic in New Zealand:
[/FONT]
A Statement for Discussion' (page 14-16) has a very detailed scenario of a round of 21 house visits by a hypothetical team of four volunteers. Is this perhaps what you had in mind?
[FONT=Arial,Bold]


I wondered about the passing of infection via the cards left by the team members under some of the doors. The varied circumstances of these 21 very different households, though, I thought was quite realistic.



http://www.newhealth.govt.nz/neac/Publications/ethical-values-for-pandemic-planning-and-response.htm<o></o>
[/FONT]
 
Re: Could church groups learn from the refugee experience?

Have only had a moment to skim this interesting discussion - very good points on all sides. Churches are the obvious communities with enough trust to function as a support network, an idea I've been trying to push forward at my church.

However, I have to admit (in the problems to be solved, not the nay-saying category) that I've had difficulty getting my church to engage productively with this issue. I can get the health committee to put it on the agenda, and people are well-intentioned, but they're really SLOW to move. Committees meet once a month - lots of reasons (no time to list, need to get to work)

One big problem is that no one feels any real urgency. I think churches might be willing to mobilize once the pandemic is clearly on the doorstep. But what would they do in the short time they've left themselves? Where FT could help is publishing an action template to shorten the learning curve once congregations finally realize this is for real.
 
Re: Could church groups learn from the refugee experience?

The idea of faith based institutions being a good source of help and aid is an excellent idea. The fact is that the faith based communities of all spiritual expression need to be involved. How ever they need a great deal of training and readjustment of their thanostic world views. I'm posting here the pastoral thanatological premise that I think will also be necessary to keep in mind when looking at the reasons or at least some of the reaction that many are finding in their faith based local communities.

This attitude is prevalent in many expressions of faith not just the Christian perspective as presented here. Additionally, this action or lack of action mindset is not only in North America but in most continents of the world.

Additionally one must remember that pastors and religious leaders in general over the past 100 -120 years have become highly thanosticly anxious and currently pastors have the second highest death anxiety rates of all professionals (surgeons who have experienced the death of a patient in the last 48 hours has a slightly higher rate of demonstrated anxiety but that reduces BELOW that of clergy in 72-96 hours after the recognized death experience). Unless we can get the clergy, faith leadership to reduce their overall thanostic anxiety rate and buy into the need for pandemic preparation, response and recovery ministry, it's going to be a challenging prospect for faith center participants to encourage development and training of their local centers. Additionally, remember that most clergy have a TOTAL from the time of their seminary experience to the day they retire from their ministry, the average clergy member has a TOTAL of 5 CLOCK HOURS (300 minutes) of actual dying, death and bereavement training. Most clergy are not present at the death bed of a parishioner for at least 30 HOURS before death. This is the reason we need significant education of our faith leadership. Over 87% of the clergy surveyed identified the need for more thanostic education but only a few over the course of 5 years will select an intermediate or longer term educational opportunity ( meaning 10-40 hours of actural educational time). Frankly this is my major professional field of study and the challenge is severe to put it mildly and the results to the local faith communities adn the generalized civil communities will have sever consequences especially in a medical crisis such as a pandemic.

I appreciate all your thoughts on this and please view the premise in light of a pandemic and then see how this situation is magnified expoenentially when the pandemic issue is added to the equation. Looking forward to learning more of your thoughts they are so needed.

Thanks
TM

Pastoral Thanatology
PREMISE:
The pastoral thanatological premise is that mainline Christian denominations over the course of the last century in many ways relinquished some if not many of their active ministerial duties to the dying and the bereaved to professional ?others? including the medical community, funeral directors, hospice volunteers and professional staff to name a few. Many churches / faith expression centers and clergy / pastoral teams have little or no knowledge or training concerning contemporary thanatology. There is also a lack of knowledge of how to incorporate current thanatological understandings as reflected in diverse cultural expression into the life and ministry of many of the local churches as well as on denominational levels of mainline Christian expressions of faith. There is also very little understanding and appreciation for the mutuality of service and care to the dying and the bereaved offered by both clergy / religious leaders, pastoral teams, funeral service directors and other thanostic care providers.

The population of North American hemisphere mainline Christian denominations demographically is aging significantly and rapidly. This is occurring to the faith communities both on the local parish level as well as on the broader national / international scale as well. As a result these faith centers will in the next 20-30 years experience the magnitude of the percentage of death of its present membership population which may far surpass the percentage equivalency of death experienced during the Black Death plaques of Europe of the 14th century. During that historic experience, approximately 25-30% of the population died. In many local churches, this thanatological trend is currently being experienced. The percentage of death for some small local congregations in the first quarter of the 21st century may well exceed 50-70% of their present populations. In many cases the faith communities are not well prepared or equipped to address this issue. This problem is often compounded by the same demographic trend in the community at large in which the congregation serves.

With the aging of the congregations and general population, there is increasing awareness and call for attention to the spiritual needs of the dying and the bereaved. Supportive and professionally collaborative contributions by faith based representatives is significantly needed and increasingly being requested / required in many medically based institutions and socially related support structures. As a result of these growing and compounding factors, the need for pastoral thanosticly educated professionals both clergy and laity grow daily. Clergy and laity are and will continue to be called upon exponentially to assist in the supportive journey of individuals who are experiencing life threatening illness or bereavement and grief issues.
 
Re: Could church groups learn from the refugee experience?

Another idea...

Remember in World WAr 11 how there were civilian safety patrols / groups that when there was a raid / emergency siren they would go door to door ensuring that would could be seen from a window. I believed they were also trained in emergency response as well If I remember correctly. My question is what were their names and how did they get trained and organized so fast? These types of groups were all over the country and I believe many countries had these sorts of civilian groups.
I believe but not sure that Israel has such a organization currently as well as some in South America.
I'm wondering how we can learn from these former organizations / units in how to organize current medical crisis and disaster response groups.
TM
 
Re: Could church groups learn from the refugee experience?

Hello all,

Thank you for the great dialogue! I agree that where there are relationships already established, that's who should to the work... Let's build on that. My interest is not just academic; for the past 15 months or so I've been working at mobilizing churches across Canada in this endeavour, to be prepared for emergencies big and small, with the pandemic being the impetus. We're seeing some movement, picking up speed slowly. I've gathered a number of thoughts at www.projectsafetynet.ca for those who are interested, though I'm sure most of what is there has already been discussed in more detail here at flutrackers!

But let us come back to the original posting regarding refugee camps: the simple question I wanted to highlight is this--What can we learn from the refugee camp experience? There is unfortunately much experience in this realm, which migh bear some similarities to our future (not a perfect analogy, I recognize). Is this not a "real-life table-top exercise?" How have HV been selected in the refugee setting? What other roles where not initially expected but eventually found to be important in maintaining social cohesiveness in these times of disruption?

Best Regards!

Tim
 
Re: Could church groups learn from the refugee experience?

What can we learn from the refugee camp experience?


One common unique experience might be the walking mentally wounded. Those folks who have lost all their family, etc. & cannot cope were known to walk around in a daze in the 1918 pandemic. Might this same situation occur in refugee camps?

.
 
Back
Top