Sexuality is an integral part of human life. Children and young people have the right to receive reliable, science-based and comprehensive information about it. Yet, sexuality education in schools is a sensitive issue. Ever since it was first introduced in European school curricula in the 1970’s, parents, religious leaders and politicians have been arguing, often in highly polarised debates, about how much, and what should be taught at what age.
Many Council of Europe member states have made considerable progress over the last decades towards delivering such education and improving its content so that it goes beyond biology and reproduction and truly equips children with knowledge about their bodies and their rights, and informs them about gender equality, sexual orientation, gender identity and healthy relationships (an approach often referred to as comprehensive sexuality education).
A renewed resistance to sexuality education
Despite overwhelming evidence that comprehensive sexuality education benefits children and society as a whole, we currently face renewed opposition to the provision of mandatory sexuality education in schools. Such resistance is often an illustration of a broader opposition to the full realisation of the human rights of specific groups, in particular women, lesbian, gay, bisexual, transgender and intersex (LGBTI) persons and, to some extent, children themselves, on grounds that it would threaten traditional and religious values.
In 2019, a draft bill labelled “Stop Paedophilia” was put forward in the Polish Parliament by a group of citizens. It envisages the introduction of harsh penalties – including possible imprisonment – for anyone acting in the educational context or on school premises who “propagates or approves the undertaking by a minor of sexual intercourse or any other sexual act”. I expressed serious concern that the bill may be used to effectively criminalise the provision of sexuality education to school children. Most recently, the President of Poland, running for a second term, made it a campaign pledge to essentially forbid schools from teaching LGBT issues in sexuality education classes. Last year, in Birmingham (UK), religious communities and parents organised protests in front of schools that were providing information about same-sex relationships and transgender issues to their pupils. The recent adoption, in June 2020, by the Romanian Parliament of a bill repealing the mandatory provision of comprehensive sexuality education in school curricula is yet another example of this renewed opposition to the right of children to sexuality education. This move came after the adoption, in early 2020, of legislation introducing such mandatory sexuality education in schools, a development which was labelled by religious organisations as “an attack against the innocence of children.”
In Italy, as noted by the Group of Experts on Action against Violence against Women and Domestic Violence (GREVIO), which monitors the implementation of the Council of Europe Convention on Preventing and Combating Violence against Women and Domestic Violence (the Istanbul Convention), the government’s initiative in 2015 to prepare “National Guidelines for Education to Affectivity, Sexuality and Reproductive Health in Schools” was stopped due to growing resistance to education on sexuality and the stigmatisation, often channelled through disinformation campaigns on the content of such education, of those partaking in it. In the Spanish autonomous region of Murcia, it is now possible for parents to request that their children opt out from certain classes provided by external educators, should the parents consider that the subject or the providers are not in line with their views on certain issues. This could have a negative impact on these children’s access to sexuality and relationships education, as this subject, as well as other human rights education-related content, is often provided by external actors, within the context of the ordinary curriculum.
Dispelling the myths about comprehensive sexuality education
Campaigns have multiplied across the continent, disseminating distorted or misleading information about existing sexuality education curricula. They have presented sexuality education as sexualising children at an early age, “propaganda in favour of homosexuality”, spreading “gender ideology”, and depriving parents of their right to educate their children in accordance with their values and beliefs. Disinformation about the actual contents of the curriculum is deliberately spread to scare parents.
It is time to set the record straight. UNESCO has spelled out the aims of sexuality education as “teaching and learning about the cognitive, emotional, physical and social aspects of sexuality. It aims to equip children and young people with knowledge, skills, attitudes and values that will empower them to: realize their health, well-being and dignity; develop respectful social and sexual relationships; consider how their choices affect their own well-being and that of others; and understand and ensure the protection of their rights throughout their lives.”
Contrary to what opponents claim, research carried out at national and international level has demonstrated the benefits of comprehensive sexuality education, including: delayed sexual initiation; reduced risk-taking; increased use of contraception; and improved attitudes related to sexual and reproductive health.
Sexuality education in schools is today all the more necessary as children in most cases can – and do — obtain information otherwise, in particular through the Internet and social media. While these can be useful and appropriate sources of information, they can also convey a distorted image of sexuality and lack information on emotional and rights-related aspects of sexuality. Through websites or social media children can also access scientifically inaccurate information, for example as regards contraception.
It is worth emphasising that sexuality education in schools comes as a complement to and not a replacement of what may be shared by parents at home. However, it cannot be left entirely to families. In what other field of science would we relinquish the education of our children to the Internet or families exclusively?
Comprehensive sexuality education is a powerful tool to combat violence, abuse and discrimination and to promote respect for diversity
The benefits of sexuality education, when comprehensive, go far beyond information on reproduction and health risks associated with sexuality.
Sexuality education is essential to prevent and combat sexual abuse against children, sexual violence and sexual exploitation. The Council of Europe Convention on Protection of Children against Sexual Exploitation and Sexual Abuse (“the Lanzarote Convention”) requires from states that they “ensure that children, during primary and secondary education, receive information on the risks of sexual exploitation and sexual abuse, as well as on the means to protect themselves, adapted to their evolving capacity.” The Lanzarote Committee, in charge of monitoring the implementation of the Convention, stressed for example that the school environment was particularly appropriate to inform about the widespread problem of sexual abuse against children within the family framework or in their “circle of trust”.
The importance of sexuality education to prevent children from falling prey to sexual offenders online was highlighted during the period of confinement due to the COVID-19 pandemic. As stressed by the Lanzarote Committee, during this period, children became increasingly vulnerable to online grooming, sexual extorsion, cyber-bullying or other sexual exploitation facilitated by information and communication technologies. The Committee urged states to step up information on risks and on children’s rights online, as well as counselling and support services. In this context, I note with interest that in some countries, such as Estonia, sexuality education continued to be provided as part of online schooling.
Likewise, sexuality education is crucial to prevent gender-based violence and discrimination against women. It should therefore contribute to conveying, from the early stages of education, strong messages in favour of equality between women and men, promoting non-stereotyped gender roles, educating about mutual respect, consent to sexual relations, non-violent conflict resolution in interpersonal relationships and respect for personal integrity, as requested by the Istanbul Convention.
It is also an ideal context for raising awareness about the sexual and reproductive health and rights of women, including access to modern contraception and safe abortion. Research carried out in the European region under the auspices of the World Health Organisation (WHO) indicates that the teenage birth rate tends to be much higher in countries, such as Bulgaria and Georgia, where no mandatory comprehensive sexuality education programmes are in place. Early pregnancy is not only potentially very damaging for the health of teenage girls, but it also results in serious limitations to their educational opportunities.
Existing sexuality education curricula often tend to completely exclude LGBTI people and issues, or even to stigmatise them. Yet, LGBTI youth frequently face bullying at school and are at higher risk of committing self-harm or suicide because of societal rejection of their sexual orientation. Like all other children, they should be provided with comprehensive sexuality education that meets their needs. Therefore, sexuality education must include information that is relevant to them, scientifically accurate and age appropriate. This means helping children to understand sexual orientation and gender identity and dispelling common myths and stereotypes about LGBTI persons.
By providing factual, non-stigmatising information on sexual orientation and gender identity as one aspect of human development, comprehensive sexuality education can help save lives. It can contribute to combating homophobia and transphobia, at school and beyond, and to creating a safer and more inclusive learning environment for all.
Children and young people have the right to receive comprehensive sexuality education
International human rights bodies have established that children and young people have the right to receive comprehensive, accurate, scientifically sound and culturally sensitive sexuality education, based on existing international standards. These include the UN Convention on the Rights of the Child, the UN Convention on the Elimination of all Forms of Violence against Women, the International Covenant on Economic, Social and Cultural Rights and, at European level, the European Social Charter and the above-mentioned Lanzarote and Istanbul Conventions.
The right to receive comprehensive sexuality education derives from a range of protected rights, such as the right to live free from violence and discrimination, the right to the highest attainable standard of mental and physical health, but also the right to receive and impart information and the right to quality and inclusive education, including human rights education. In a 2010 report on sexuality education, the UN Special Rapporteur on the Right to Education stressed that “sexual education should be considered a right in itself and should be clearly linked with other rights in accordance with the principle of the interdependence and indivisibility of human rights.” The need for sexuality education is also acknowledged in the 2030 Agenda for Sustainable Development of the United Nations and is necessary to achieve several of the goals included in the agenda.
Key steps to improve the delivery of comprehensive sexuality education
Comprehensive sexuality education is part of a good quality education. Thus, it should be provided for by law, be mandatory and mainstreamed across the education system as of the early school years. It is of concern that, according to a 2018 survey, sexuality education was mandatory in only 11 out of the 22 Council of Europe member states reviewed.
Opponents to sexuality education often advocate for a right of parents to opt out on behalf of their children from mandatory sexuality education. However, international human rights standards on the right to freedom of religion or belief do not entitle parents to withdraw children from sexuality education classes where relevant information is conveyed in an objective and impartial manner, as also stressed in an Issue Paper on women’s sexual and reproductive health and rights published by my Office in 2017. Therefore, I was pleased to learn that in January 2020, the government of Wales removed the possibility for parents to prevent their children from attending classes as part of the curriculum on inclusive sexuality and relationships.
The curricula and teaching methods should be adapted to the different stages of development of children and take into account their evolving capacity. The 2018 UNESCO International Technical Guidance on Sexuality Education covers a range of age groups, from 5 to 8 years old up to 15-18+ years old. As highlighted in UNESCO’s Technical Guidance, it is essential for children to learn about sexuality and safer sex behaviours before they become sexually active, in order to be adequately prepared for healthy and consensual relationships. UNESCO also recommends using participatory and learner-centred approaches that allow children to develop critical thinking.
Information provided to children as part of sexuality education should be relevant and based on science and human rights standards. Sexuality education should not include value judgments or perpetuate prejudices and stereotypes. The European Committee on Social Rights stressed that “sexual and reproductive health education must be provided to school children without discrimination on any ground” and that it should not be used “as a tool for reinforcing demeaning stereotypes and perpetuating forms of prejudice which contribute to the social exclusion of historically marginalised groups and others that face embedded discrimination and other forms of social disadvantage which has the effect of denying their human dignity.” Curricula on sexuality education should also be regularly evaluated and revised, in order to ensure that they are accurate and meet existing needs.
It is essential to provide families with accurate information about what sexuality education really entails -and what it does not- and to explain the benefits for all, not only children. Clearly, if sexuality education is to be accepted and successfully implemented, it should take into account the communities’ and parents’ cultural and religious backgrounds. Therefore, schools should be supported to engage with them, including as appropriate with religious leaders, and to take their views into account as long as they do not contradict the very aims of sexuality education, the best interests of the child, or human rights standards.
It is important to consult and involve young people themselves, first and foremost, to ensure that the content of education that is provided to them is relevant and adapted to their needs. Peer learning can play an important role. For example, the Ukrainian Ministry of Education decided at the end of 2019 to introduce peer education training programmes on sexuality education and HIV prevention in schools, to be delivered by an international youth organisation.
Comprehensive sexuality education should also be provided to out-of-school children and youth. This is particularly relevant for children and young people with disabilities, many of whom, unfortunately, do not yet have access to mainstream education. Their sexuality tends to be ignored, or even perceived as harmful, and they are therefore often deprived of any access to adequate information on sexuality and relationships, despite their heightened vulnerability to sexual abuse and exploitation. Online sexuality education can be a useful tool for out-of-school children, provided they have access to safe and inclusive digital spaces.
Lastly, it is of crucial importance for teachers to receive adequate specialised training and support for teaching comprehensive sexuality education, irrespective of whether part of the teaching is also carried out by external actors. Integrating training on sexuality education in regular teacher training programmes, as has been done in Estonia and Finland, is an effective way of ensuring that all teachers are adequately prepared. The delivery of sexuality education by schools should also be closely and regularly monitored and evaluated.
With challenges and resistance to sexuality education increasing, what is most needed is strong political leadership to remind society that access to comprehensive sexuality education is a human right and that it is for the benefit of all. Sexuality education is about knowing one’s rights and respecting other people’s rights, about protecting one’s health, and about adopting a positive attitude towards sexuality and relationships. It is also about acquiring valuable life skills, such as self-confidence, critical thinking and the capacity to make informed decisions. There is obviously nothing wrong with this.
Robotization and the Future of Humanity
Robotization is the final form of capitalist degeneration of humanity. Capitalism does not transform robots into humans, but humans into robots. Instead of human evolution having a historical character, it takes on a technocratic character. Capitalism destroys man’s personality and reduces him to a functional component of technical processes through which capitalism destroys the human and living world. Marx’s concept of “reification” (Verdinglichung) points to the prevailing tendency of world development. Capitalism abolishes man as a human and natural being and turns him into technical means for the development of capitalism.
Robots are a projection of the capitalistically degenerated humanity. Capitalism abolishes interpersonal relationships and, in doing so, abolishes man as social being. Society becomes a crowd of atomized individuals reduced to a labor-consumer mass. People lose the need for human connection. Man no longer seeks humanity in another man, but in virtual worlds, pets and technological devices. Robots become a substitute for human beings.
Measured by capitalist criteria, one of the most significant advantages of robots over humans is that robots, as technical “beings,” can constantly be improved based on the productivist efficiency that has a profitable character. The rate of capital turnover is the driving force behind the robotization of humans and the technization of the world. In the end, the process of robotization comes down to the development of capitalism, which involves the increasingly intensive destruction of man as a human and life-creating being. Robotization indicates that there are no limits to the capitalist future.
This is especially significant when it comes to the “conquest of space.” The technocratic approach to space and to the cosmic future of humanity is conditioned by a dehumanized technocratic mind. Man is abolished as a historical being, and thereby as a unique and irreplaceable cosmic being. Rather than endeavoring to create a humane cosmos, man is instead, through technical means, abolished as a human and natural being and reduced to cosmic processes that have an energetic and mechanical character.
Robots are an organic part of the technical world, and their characteristics are conditioned by the nature of capitalism. They are mass-produced and, as such, disposable commodities. Robots are not social or historical beings; they lack emotions, mind, libertarian dignity, cultural and national self-awareness, moral criteria, rights, they don’t get sick, they work 24 hours a day as programmed, they are replaceable, and can be instantly turned off and destroyed…
Capitalists do not strive to create robots that are increasingly similar to humans in their qualities but rather humans who are increasingly similar to robots. Humans are not the role models for robots; robots are the role models for humans. Through the spectacular model of robots, capitalist propaganda machinery imposes on people the image of the capitalist man of the future. In reality, robots are surrogates of humans turned by capitalism into ideal slaves.
Sport is an area where the robotization of humans in the existing world has reached its highest level. The human body has become a technical means to achieve records, and the “quest for records” is based on a productivistic fanaticism with a technical and destructive character. This is what defines the personality of an athlete, as well as their relation to the world and the future.
Considering that capitalism is increasingly destroying the living conditions in which man as a natural and human being can survive, the distinctive ability of robots to function in environments that are deadly to humans becomes of paramount importance. The destruction of the living environment devalues man as a human and natural being and further encourages the process of robotization.
Robotization suggests that capitalism can survive without humans. In the capitalistically degenerated world, humanity is not just superfluous; it has become an impediment to “progress.” With the development of consumer society, which means capitalism’s becoming a totalitarian order of destruction, capitalism has come to the final reckoning with the living world and with man as a human and natural being. Man has become an “obsolete being” that is to conclude his cosmic odyssey in the capitalist landfill.
Talking tolerance in polarised societies
EU research projects provide fresh insights into what it takes for communities to accept different religious and world views.
By ALISON JONES
Ann Trappers harnessed a shock in her native Belgium to help heal social wounds across Europe.
After Islamic terrorist attacks in Brussels in March 2016 left 35 people – including three suicide bombers – dead and more than 300 injured, Trappers and her colleagues at a non-governmental organisation called Foyer sought to rebuild community trust and cohesion.
They used the NGO’s long-established youth centre in the religiously and ethnically diverse neighbourhood of Molenbeek. Their experience fed into a research initiative that received EU funding to explore and foster religious tolerance in eight European countries.
‘One of the ways in which we worked to counter radicalisation was to ensure it didn’t become a taboo subject,’ said Trappers, programme coordinator at Foyer. ‘We wanted young people to be able to talk about it freely and safely in the setting of the youth centre.’
Concerns about growing polarisation in Europe have pushed the issue up the EU political agenda.
The portfolio of a vice-president of the European Commission, Margaritis Schinas, includes dialogue with churches as well as religious associations and communities. The portfolio is called “Promoting our European Way of Life”.
The EU is also putting its weight behind various initiatives – including the Radicalisation Awareness Network – aimed at helping communities in Europe live harmoniously together.
The EU project in which Trappers was involved ran from May 2018 through October 2022 and was called RETOPEA. It brought together academic organisations from Belgium, Estonia, Finland, Germany, Poland and Spain as well as non-EU countries North Macedonia and the UK.
The project explored ways in which religion is regarded in the educational, professional and social realms. It also examined how peaceful religious coexistence has been established over history.
Past and present
The idea was to use insights gained from the past to inform thinking about religious tolerance today.
‘It’s not often you get the opportunity as a historian to make your work relevant,’ said Patrick Pasture, who coordinated RETOPEA and is a professor of modernity and society at Catholic University Leuven in Belgium.
The project delved into more than 400 primary source extracts from historical peace treaties, contemporary news reports and cultural snippets.
Based on these materials, teenagers from Foyer and other youth associations in each of the participating countries joined workshops to create their own video blog – or “vlog” – about religious tolerance and coexistence.
The vlogs, available on the RETOPEA website, include interviews with passersby, drawings and other creative work.
Pasture said the act of working together took the focus away from the participants’ differences.
‘The most important thing will always be that people have to learn to talk – to refrain from immediately judging,’ he said.
Spreading the word
Pasture was struck by the number of students who were unaware of the religious beliefs of classmates and by how open they were to talking about the issue.
He said most participants were upset about the divisiveness of contemporary discussions of religion and ‘hated’ the rise of polarisation.
Around a year after RETOPEA wrapped up, the results and materials collected are informing actions by interfaith organisations, governmental bodies and European teacher associations.
The project team is regularly invited to make presentations at teaching workshops and seminars in the EU and beyond – places ranging from Austria and Italy to Jordan and Wales.
And the European Association of History Educators – established in 1992 to build educational bridges on the continent following the collapse of communism in eastern Europe – includes the RETOPEA materials on its website.
Another EU-funded research project looked specifically at the notion of tolerance – how it feels for people to push themselves to accept “others” and what it feels like to be “tolerated.” The research relied mainly on questionnaires and online experiments.
‘People have their own opinions and their own beliefs and we can’t just expect them to give them up and consider everything of equal value,’ said Maykel Verkuyten, who led the initiative and is a professor in interdisciplinary social science at the University of Utrecht in the Netherlands.
Called InTo for Intergroup Toleration, the project ran for five years through September 2022.
In conducting studies in the Netherlands and Germany, Verkuyten and his team were pleasantly surprised to find that a clear majority of people regarded tolerance as an important societal value.
He said that most respondents agreed with, for example, the following two presented statements: “I accept it when other people do things that I wholeheartedly disapprove of” and “Everyone is allowed to live as he or she wants, even if it is at odds with what I think is good and right”.
On a cautionary note, the team also found that it’s far easier to move people towards greater intolerance than it is to make them more tolerant.
Verkuyten is driven by an interest in the middle ground of the whole subject – where space exists for differing views without any desire either to crush or to celebrate them.
He said this zone must be promoted through civics courses, human-rights lessons and other educational initiatives to help ensure the health of democracies and multicultural societies.
‘There is something in between being very negative, discriminatory, and fully embracing all diversity,’ Verkuyten said. ‘That’s essential for a functioning liberal democracy and indispensable for a culturally diverse society.’
Research in this article was funded by the EU via the European Research Council (ERC). This article was originally published in Horizon, the EU Research and Innovation Magazine.
Women’s Health Security: Threats for Women in Refugee Camps
Women’s Health Issues
Natural disasters and socio-political conflicts in a country are events that can disrupt people’s lives and encourage the flow of refugees. Refugees are people who have to leave their home areas for their safety or survival. A refugee’s home area can be a country, state, or territory. most refugee law is based on a 1951 United Nations document, the Convention, relating to the status of refugees. The 1951 Convention was created to deal with the large number of people displaced by World War II. (National Geographic, 2023).
In these situations, women and girls do not have access to basic materials, such as pads, clothes, and underwear, needed to regulate monthly blood flow. As the number of refugee women increases, health problems are prevalent due to the lack of access to women’s production health services throughout the refugee camps, even though women need a private space to change clothes, breastfeed, or rest. This high refugee population requires more than just basic care, including antenatal care, postnatal care, hygiene care, and care during menstruation, which is a widespread problem for women around the world. In the case of Rohingya refugee women, they mostly use natural materials such as mud, leaves, dung, or animal skins to regulate their menstrual flow. In addition, lack of access to water and private latrines and increased open defecation put women and children at greater risk of disease. therefore, this paper aims to discuss the constraints on vital hygiene practices that pose a health threat to women in refugee camps (Kashfi Pandit, 2022).
Syrian refugees often report high rates of gynecological problems, including menstrual irregularities, reproductive tract infections, severe pelvic pain, and dysmenorrhea. Married Syrian refugee women living outside refugee camps particularly suffer from micronutrient deficiencies, sexually transmitted infections, and mental health symptoms. In addition to the impact on physical health, women also have a significant impact on mental health due to the pressures of living as refugees, such as the lack of opportunities to earn a living, substandard living conditions, lack of access to food and transportation, the possibility of having to adapt significantly in bearing additional social burdens to ensure the care of their children (SAMS Foundation, 2019).
In 2017, Rohingya refugees also caught the attention of the public in large numbers, with more than 700,000 Rohingya people entering Bangladesh. With this influx of refugees, the condition of sexual and reproductive health (SRH) is greatly affected. SRH issues in Rohingya women and girls include increased risk of morbidity, mortality, and gender-based sexual violence, higher risk of sexually transmitted diseases causing unwanted pregnancies, and the potential for unsafe abortion and its complications. The rape of women in refugee camps violates the sexual and reproductive health rights of adolescents, the non-use of contraceptives can increase their population and allow the transmission of HIV among them, but the absence of a good sanitation system and hygienic environment causes women to suffer (Semonti Jannat, 2022).
Similar to Syrian refugees, Rohingya refugee women and girls also urgently need sexual and reproductive health services, including antenatal care, delivery assistance, postnatal care, family planning services, menstrual health, safe abortion, and prevention and treatment of sexually transmitted infections, including HIV/AIDS. As many as 85 percent of refugees still do not have access to latrines, which can lead to outbreaks of communicable diseases among refugees (Karin et al., 2020). The lack of gender-segregated latrines and hygiene means that women in refugee camps must walk to the forest in the dark, leaving them vulnerable to harassment, violence, and even attacks from wild animals. (Semonti Jannat, 2022).
Health security is a state of freedom from disease and infection. Health is an essential component of human development and individual well-being and is recognized at the global level as a basic need if people are to achieve an optimal quality of life. Basically, human development and individual well-being cannot be achieved if the person is not adequately protected from threats and does not feel safe. Therefore, health security and human security are closely interconnected (WHO, 2002). In the case study of women’s health in refugee camps, it is clear that women and girls feel unsafe and have their health compromised. Thus, international assistance is needed to address women’s health issues in refugee camps because these refugees have difficulty getting adequate health facilities, causing insecurity to increase, and people find it difficult to take the initiative to protect themselves.
Contribution of International Organizations
In the case of Syrian refugees, there is a government organization called the Syrian American Medical Society (SAMS), which is a global medical aid organization that is at the forefront of crisis relief in Syria and surrounding areas to save lives for every patient in need. In 2016, SAMS supported 66 Syrian reproductive health centers, helping deliver nearly 40,000 babies and providing a quarter of a million reproductive health services. In 2017, SAMS also provided 457,043 reproductive health services in Syria and provided reproductive health training to communities. In Lebanon, the organization supports women’s health services through a specialized Obgyn mission, as well as opening mental health and psychosocial services focused on helping mothers and supporting healthy parenting practices, treating anxiety disorders and speech disorders in children, and addressing the psychological wounds of conflict victims. SAMS reaches out to several countries, including Syria, Jordan, Lebanon, Turkey, Greece, Bangladesh, Egypt, and Kurdistan (Society et al., 2023).
In the case of Rohingya refugees, there are also non-governmental organizations that address similar issues, namely the Bangladesh American Society of Muslim Aid for Humanity (BASMAH), an organization based in the United States dedicated to providing assistance to Rohingya refugees in Bangladesh. BASMAH has established health clinics to serve Rohingya refugees located in Bangladesh due to the lack of hygienic and sanitary quality of their living quarters, which are highly susceptible to diseases. Every day, hundreds of Rohingya patients, consisting of women, girls, the elderly, and men, also receive free services, free medicines, emergency services, and other health consultations. About 1.3 million Rohingya refugees, consisting of 75% women and children in a day there, are 300 patients receiving health services from doctors under BASMAH. Since 2017, BASMAH has been working directly in the camp and creating programs to help refugees. These programs include clean water, a learning center, an education project, medical care, empowering women, orphans & helpless children, dental care service, winter project, Qurbani, zakat / sadaqah, Ramadan iftar, feed the hungry, home for the homeless, rohingnya refugee support, skill development center, urgent earthquake relief, eid gifts for children (BASMAH, 2023).
However, women’s health problems in refugee camps still occur, and these organizations have not reached all refugees in the world. They only serve Syria, Bangladesh, and surrounding areas. But, in Africa it has not been equally assisted. The World Health Organization (WHO) has verified that there were 46 attacks on health workers that killed eight people, and health facilities were also looted and used by armed forces. The incident caused refugees in the African region to not get help. Thus, the issue of women’s health is still a problem and has not been resolved until now (Renewal, 2023).
World News2 days ago
Seymour Hersh: “Zelensky’s army no longer has any chance of a victory”
World News3 days ago
Is America in decline?
Defense4 days ago
U.S. Sanctions and Russia’s Weapon Systems: A New Game in the Quest of High-Tech Microchip
Eastern Europe4 days ago
The Solution to Ending the War in Ukraine Lies in the Ability to Get the Other Side’s Point of View
Defense3 days ago
Weaponizing Intelligence: How AI is Revolutionizing Warfare, Ethics, and Global Defense
Economy3 days ago
A New Horizon for Kazakhstan’s Economy
Finance3 days ago
U.S. companies are barreling towards a $1.8 trillion corporate debt
East Asia4 days ago
China’s Inclusive Diplomacy for Global Cooperation