“More than an intensive care phenomenon”: Religious communities and the WHO Guidelines for Ebola and Covid-19: „Mehr als ein Phänomen der Intensivpflege“: Religiöse Gemeinschaften und die WHO Richtlinien für Ebola und Covid-19
This article draws on anthropological fieldwork conducted during the West African Ebola outbreak (2014-2016) and reports of the ongoing Covid-19 crisis to discuss the role played by religion in infectious disease control. While much separates Ebola and Covid-19, the religious practices prevalent in...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Walter De Gruyter GmbH
[2020]
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| In: |
Spiritual care
Year: 2020, Volume: 9, Issue: 3, Pages: 245-255 |
| Further subjects: | B
faith-based organisations
B safe and dignified B Coronavirus B World Health Organization B Covid-19 B non-contact adaptations B Spiritual care B Ebola B WHO B burials |
| Online Access: |
Volltext (doi) Volltext (kostenfrei) |
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| 520 | |a This article draws on anthropological fieldwork conducted during the West African Ebola outbreak (2014-2016) and reports of the ongoing Covid-19 crisis to discuss the role played by religion in infectious disease control. While much separates Ebola and Covid-19, the religious practices prevalent in both contexts produce similar challenges to hospital staff and caregivers. In West Africa, at least 20 % of all infections were suspected to be related to the burial of deceased Ebola victims; yet at the same time, local communities at times reacted very negatively to infectious disease control measures. This article discusses how, based on this recognition, a systematic exchange began between anthropologists, faith-based organisations (FBOs) and humanitarian organisations active in the provision of healthcare, culminating in a WHO protocol for the “safe and dignified” burial of Ebola victims. The model of ‘contactless’ adaptations of religious practices it put forth may have significantly contributed to the control of the epidemic. In the second part, this article turns to the Covid-19 pandemic to show how religious communities have responded to the risks associated with many religious practices, and how the WHO, drawing on its experience with Ebola, developed comparable guidelines aimed at religious leaders and faith communities. As the experience in West Africa has shown, it is argued, the active involvement of religious actors in the formulation of public health measures may not only help to provide safe comfort in the midst of a profoundly alienating experience, but significantly reduce the spread of the virus. | ||
| 520 | |a Dieser Beitrag bezieht sich auf anthropologische Feldforschung während der Ebola-Krise in Westafrika (2014-2016) und Berichte der gegenwärtigen Covid-19 Pandemie. Obwohl sich die Ebola-Krise und die Covid-19 Pandemie in vielem unterscheiden, werden Gesundheitsfachpersonen vor ähnliche Herausforderungen gestellt. Während der Westafrikanischen Ebola-Krise wurden mindestens 20 % aller Infektionen mit Begräbnissen in Verbindung gebracht; zugleich reagierten örtliche Gemeinschaften zum Teil äußerst negativ auf Maßnahmen der Infektionskontrolle. Dieser Artikel diskutiert wie, aufgrund dieser Erkenntnis, ein systematischer Austausch zwischen Anthropologen und Glaubens-basierten Organisationen (FBOs) und im örtlichen Gesundheitswesen tätigen humanitären Organisationen erfolgte. Diese Konsultation mündete in einem WHO-Protokoll zur “sicheren und würdevollen” Beerdigung von Ebola-Opfern; das darin enthaltene Modell der Entwicklung “kontaktloser” religiöser Praktiken trug scheinbar maßgeblich zur Eindämmung der Ebola-Epidemie bei. Im zweiten Teil wendet sich der Artikel der Covid-19 Pandemie zu und zeigt, wie religiöse Gemeinschaften auf die mit ihren Praktiken verbundenen Risiken reagiert haben und wie die WHO, aufbauend auf ihrer Erfahrung mit Ebola, vergleichbare Richtlinien für die Covid-19 Pandemie erstellte. Es wird argumentiert, dass die Erfahrung in West Afrika gezeigt hat, dass die aktive Involvierung religiöser Akteure in der Formulierung öffentlicher Gesundheitsmaßnahmen nicht nur hilft sicheren Komfort in einer zutiefst verstörenden Erfahrung zu ermöglichen, sondern die Verbreitung des Virus vermindern kann. | ||
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