Building confidence in crises – the roles of Sierra Leonean religious leaders’ during the 2014–2016 Ebola outbreak

Results: Eighty percent of men, 86% of women, 82% of male religious leaders and 98% of female religious leaders believe that family planning is in keeping with the tenets of Islam. Among religious leaders, 36% reported that they had preached about family planning in the year preceding the survey. Seventy-five percent of women and 62% of men in the general public said that they had spoken about family planning with their spouse, and 9% and 17%, respectively, reported having spoken with a religious leader On a scale of 0- 10 measuring agreement with statements regarding the benefits of family planning (with 10 being complete agreement), women averaged 9.4 and men 8.8, while male religious leaders averaged 6.5 and female religious leaders 7.2. Among the general public, 74 % of women and 58% of men said that deciding to practice contraception is a ]oint decision between husband and wife. About 90% of religious leaders agreed or agreed strongly with the statement that contraceptive decisions should be made jointly by husband and wife. Women were significantly more likely than men to believe that specific contraceptive methods are permitted under Islam, and male religious leaders were more likely than were men in the general population to find specific methods acceptable. Only 26% of men cited interpersonal communication as a source of family planning information, compared with 66% of women, 73% of male reilgious leaders and 89% of female religious leaders. Almost threequarters of men and women said they want to know more about family planning. Conclusion: Although Islamic religious leaders in Jordon cite different reasons than the general public to justify the use of contraceptives, they are as likely as others in the population to approve of family planning. International Family Planning Perspectives, 2000, 26(3):110-117 & 136 M v Xuslim religious leaders are often assumed to hold more conservative attitudes than the general population about family planning, yet a review of the literature finds no research that has specifically compared the two groups. Indeed, Muslim religious leaders' stance toward family planning is often misinterpreted. While they can be expected to refer to religious texts for guidance as they seek to interpret the acceptability of new ideas, religious leaders may prove no more opposed than other members of society to innovation, unless a new idea is perceived to contravene religious tenets. Muslim religious leaders in Jordan, who as members of social networks are intimately involved in the everyday lives of their congregations, probably share ways of thinking that are prevalent within their community. A social group can be expected to have a single worldview, yet the

Will Ebola change the game? Ten essential reforms before the next pandemic. The report of the Harvard-LSHTM Independent Panel on the Global Response to Ebola

Feasibility of impementing pre-marital genetic counseling in kano, northern Nigeria using the cfir-eric model

This chapter presents the findings of the author’s content analysis that examined how early religious leaders in Judaism, Christianity, and Islam were portrayed in imagery of nine, 21st century United States secondary world history textbooks. The author’s content analysis employed a critical race theory and feminist theoretical framework to determine two outcomes: (1) how these leaders of color were racially portrayed in the imagery (e.g., not “white”), and (2) the extent of female religious leaders’ agency in imagery compared to males’ agency. Overall, textbooks portrayed all religious leaders as overtly white and textbooks grossly omitted and marginalized female agents in comparison to their male counterparts. These conclusions indicate trends of white social studies and so this chapter concludes with appropriate imagery suggestions and information on the early religious women leaders in Judaism, Christianity, and Islam to help educators and students counteract white social studies inaccuracies in textbook imagery.

Malaysia makes progress against HIV, but challenges remain

Background: Traditional burials involving physical contact with deceased Ebola Virus Disease (Ebola) victims were linked to disease transmission during the 2014-2016 Ebola outbreak in West Africa. An estimated 2 · 5 new cases of Ebola resulted from each traditional burial. Over 6,000 religious leaders across Sierra Leone were engaged to promote the use of specialised burial teams in order to avoid risky traditional practices. We aimed to quantify the impact of engaging religious leaders in promoting safe burials during the outbreak in Sierra Leone. Methods: We analysed population-based household survey data (N=3,540) collected around the peak of the outbreak in Sierra Leone in December 2014. Multilevel logistic regression modelling was used to examine if exposure to faith-based messages was associated with protective burial intentions and behaviours. Findings: Exposure to faith-based messages was associated with a nearly two-fold increase in the intention to accept safe alternatives to traditional burials and the intention to await burial teams for ≥2 days (adjusted odds ratio [aOR] 1·69, 95% confidence interval [CI] 1·23-2·31 and aOR 1·84; 95% CI 1·38-2·44 respectively). Behaviourally, exposure to faith-based messages was also associated with an increased reported avoidance of traditional burials and an increased reported avoidance of suspected Ebola patients (aOR 1·46, 95%CI 1·14-1·89, aOR 1·65 95% CI, CI 1·27-2·13 respectively). Interpretation: Faith-based messages promoted by religious leaders may have influenced safe burial intentions and protective behaviours during the Ebola outbreak in Sierra Leone. Engagement of religious leaders in risk communication should be prioritised during health emergencies in similar settings. Funding Statement: The survey was funded by the CDC Foundation. Declaration of Interests: The authors declare no competing interests. Ethics Approval Statement: Ethical approval for the survey was granted by Sierra Leone Research and Scientific Review Committee. The Center for Global Health at the U.S. Centers for Disease Control and Prevention determined that the assessment was part of the public health response to the Ebola outbreak in Sierra Leone, and was determined to be non-research. The secondary data analysis protocol was further approved by the Ethical Review Board at Karolinska Institutet in Stockholm, Sweden (dnr 2018/1276-31).

ObjectiveTo quantify the potential impact of engaging religious leaders in promoting safe burial practices during the 2014–2016 Ebola virus disease outbreak in Sierra Leone.MethodsWe analysed population-based household survey data from 3540 respondents collected around the peak of the outbreak in Sierra Leone, December 2014. Respondents were asked if in the past month they had heard an imam or pastor say that people should not touch or wash a dead body. We used multilevel logistic regression modelling to examine if exposure to religious leaders’ messages was associated with protective burial intentions if a family member died at home and other Ebola protective behaviours.FindingsOf the respondents, 3148 (89%) had been exposed to faith-based messages from religious leaders on safe Ebola burials and 369 (10%) were unexposed. Exposure to religious leaders’ messages was associated with a nearly twofold increase in the intention to accept safe alternatives to traditional burials and the intention to wait ≥ 2 days for burial teams (adjusted odds ratio, aOR: 1.69; 95% confidence interval, CI: 1.23–2.31 and aOR: 1.84; 95% CI: 1.38–2.44, respectively). Exposure to messages from religious leaders was also associated with avoidance of traditional burials and of contact with suspected Ebola patients (aOR: 1.46; 95% CI: 1.14–1.89 and aOR: 1.65; 95% CI: 1.27–2.13, respectively).ConclusionPublic health messages promoted by religious leaders may have influenced safe burial behaviours during the Ebola outbreak in Sierra Leone. Engagement of religious leaders in risk communication should be prioritized during health emergencies in similar settings.

BackgroundIn Indonesia, oral rotavirus vaccines are available but not funded on the National Immunization Program (NIP). New immunization program introduction requires an assessment of community acceptance. For religiously observant Muslims in Indonesia, vaccine acceptance is further complicated by the use of porcine trypsin during manufacturing and the absence of halal labeling. In Indonesia, religious and community leaders and the Majelis Ulama Indonesia (MUI) are important resources for many religiously observant Muslims in decisions regarding the use of medicines, including vaccines. This study aimed to explore the views of religious and community leaders regarding the rotavirus vaccine to inform future communication strategies.MethodsTwenty semi-structured in-depth interviews were undertaken with religious leaders and community representatives from two districts of Yogyakarta Province, Indonesia. Thematic analysis was undertaken.ResultsAlthough there was recognition childhood diarrhoea can be severe and a vaccine was needed, few were aware of the vaccine. Participants believed a halal label was required for community acceptance, and maintenance of trust in their government and leaders. Participants considered themselves to be key players in promoting the vaccine to the community post-labeling.ConclusionsThis study highlights the need for better stakeholder engagement prior to vaccine availability and the potentially important role of religious and community leaders in rotavirus vaccine acceptability in the majority Muslim community of Yogyakarta, Indonesia. These findings will assist with the development of strategies for new vaccine introduction in Indonesia.

The views of Somali religious leaders on birth spacing – A qualitative study

Introduction: West Africa continues to face recurring outbreaks of Lassa fever and other infectious diseases, hindered by limited diagnostic capacity. To address this, the Irrua Specialist Teaching Hospital (ISTH) collaborated with the Bernhard Nocht Institute for Tropical Medicine (BNITM) to establish a mobile laboratory facility in 2013. This report describes the contributions and challenges of mobile laboratory deployment during outbreak response. The mobile laboratory was deployed to Sierra Leone during the 2014-2016 Ebola outbreak, COVID-19 pandemic in Delta State (2020-2022), and Lassa Fever outbreak in Northern Nigeria (2023). Key metrics analyzed include deployment time, samples tested, and turnaround time reduction. Methods: During the Ebola outbreak, the mobile laboratory team tested over 8,000 patients in Sierra Leone. In Delta State, over 11,000 patients were screened and tested for COVID-19. In Kaduna, Nigeria, over 200 patients were tested for Lassa Fever in 2023. Results: Deployment occurred within 24-72 hours of official requests, reducing turnaround time from 7-12 days to 24 hours. This facilitated prompt triage, timely treatment, and early discharge of patients who tested negative, enabling swift containment of outbreaks. The mobile laboratory enhanced diagnostic capacity with accurate on-site testing, improved response times, and strengthened collaboration between national and international health partners. Conclusion: Mobile diagnostic laboratories represent a scalable, rapid-response tool for enhancing outbreak control efforts across West Africa and beyond. The collaborative model with BNITM demonstrates the value of strong regional and international partnerships in outbreak preparedness and response. The ISTH mobile laboratory facility plays a critical role in infectious disease response strategy, showcasing its flexibility, adaptability, and effectiveness in responding to complex public health emergencies.

T03-O-03 “Mothers are not machines”. Perspectives of religious leaders, health professionals and community leaders about family planning in Pakistan

ObjectivesOutbreaks are associated with increased risk of anxiety disorders, depression, and severe mental conditions. Integrating mental health and psychosocial support (MHPSS) into outbreak response facilitates the delivery of holistic care to the affected community. As there is an increasing incidence of outbreaks globally, integrating MHPSS into preparedness and response plans is paramount to strengthen the capacity of existing health systems and respond to mental health and psychosocial needs. However, the attention given to MHPSS during outbreak response is critically low. The objectives of this study were to identify areas of MHPSS integration and explore the challenges that hinder the delivery of an integrated care during outbreak response. MethodsA participatory qualitative study was conducted to explore how MHPSS can be incorporated into outbreak preparedness and response plans as a cross-cutting intervention in the context of low- and middle-income countries. We brought together civil society representatives, key stakeholders, and public health experts to explore areas of MHPSS integration during outbreak response. ResultsSystematic integration of MHPSS into outbreak response was perceived to be feasible. Study participants strongly agreed that MHPSS can be integrated into most of the outbreak response pillars including partner coordination, case management, infection prevention and control, staff health and well-being, and risk communication and community engagement. However, the effort requires multi-sectoral collaboration, political commitment, and adequate recognition in planning and financing. ConclusionsDespite complex challenges, integrating MHPSS into outbreak pillars is possible. Moreover, emphasis should be placed on cultural adaptation of MHPSS guidelines and strong leadership in coordinating MHPSS into outbreak planning and response.

Following the presidential announcement of Zimbabwe’s harmonized 2023 electoral date, most Christian, African Traditional, and other religious leaders commendably resumed advocating for peaceful, free, and fair elections. However, as history usually repeats itself, the tables eventually turned. Some of the leaders regressively became divided, submitted to political infiltration, aligned themselves with oppressive politicians, betrayed their fellow leaders as well as God and humanity, and inadvertently supported totalitarianism. By employing Richard Osmer’s practical theological methodology and engaging with the existing literature, this paper reviewed the (dis)unity and (dis)engagement between Christian and African Traditional Religious (ATR) leaders. It also endeavored to address the underlying (dis)connections in view of Jesus Christ’s all-encompassing servant leadership model, diaconal mission, and the African Ubuntu philosophy. Observing that Zimbabwean religious leaders are retrogressively divided by their varying spiritualities, leadership styles, and political orientations, it is recommended to embrace inclusivity and unity amidst diversity. This can be achieved by resisting selfishness and promoting selflessness, unconditional love, generosity, hospitality, tolerance, peace-making, justice, and social cohesion. These values collectively play a role in the democratization of Zimbabwe and are imperative for its advancement.

Manado's Muslim minority mindset stops social, political, and religious activities. Although Islam is the second-largest religion after Protestantism, this mindset can be seen by the impression that Manado is a 'Christian City' known as the “Tower of a Thousand Churches.” This article describes the strategy of minority religious leaders (Islam) in tolerating the perspective of Maqasid al-Syari'ah. The research data was collected through observation and in-depth interviews with religious leaders from the Islamic boarding school Kiai, IAIN Manado lecturers, and Muslim youth. The research findings show that first, the values ​​of religious tolerance in Manado have developed in the form of slogans, such as "Torang Samua Basudara," " Torang Samua Ciptaan Tuhan, "and "Si Tou Timou Tumou Tou," second, the strategy of Islamic religious leaders in maintaining tolerance through (1) mutual respect for beliefs, (2) fighting for religious teachers and places of worship (mushola) in public schools, (3) creating dialogue forums between religious communities, (4) enlivening Islamic syi'ar, such as majlis taklim, the graduation ceremony for students from all over North Sulawesi, and (5) halal certification. This finding has implications for the Maqasidi type for religious minority leaders in tolerance to protect Muslims' faith.

For too long, the theory and practice of infectious disease outbreak response has been the domain of a small number of experienced responders. The COVID-19 pandemic brought global attention to the requirements of effective outbreak response, and the need for preparation across the key pillars. Decisionmakers, early career practitioners and those in the field now have access to a comprehensive text that brings together evidence based and practical insights from the best in the business. Dale Fisher, Professor of Medicine at the National University of Singapore, was chair of WHO’s Global Outbreak Alert and Response Network prior to and throughout most of the pandemic. In this massive collaborative effort, he marshals nearly 100 top public health leaders and experts from the front lines to present 37 chapters on pandemic preparedness and response, drawing heavily on experiences from COVID-19, as well as from Ebola, MERS, SARS-1, influenza and other outbreaks of modern times. The contributors include experts from health ministries and Centres for Disease Control and national public health institutions around the world, from international organizations like the WHO, MSF, IFRC and UNICEF and from research institutions and various NGOs from dozens of countries, adding to the diversity and richness of the descriptions. The book can be used as a reference or as a textbook, where each chapter describes the features of outbreak preparedness, including field epidemiology, risk communications, managing health services in a pandemic, vaccine management, leadership, contact tracing and laboratory management and testing amongst others.