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Summary 1: Healthcare Barriers of Refugees Post-resettlement

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Summary 1: Healthcare Barriers of Refugees Post-resettlement

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Source:
Morris, M.D., Popper, S.T., Rodwell, T.C., Brodine, S.K. & Brouwer, K.C. 2009, "Healthcare Barriers of Refugees Post-resettlement", Journal of community health, vol. 34, no. 6, pp. 529-38.

This research investigates healthcare challenges that faced by most refugees on their post-resettlement. It is found that some barriers such as language use, acculturation, and cultural beliefs directly influence the refugees’ willingness to access health care facility. Language is the most major obstacle for the refugees to understand a procedure of health care system which provided in their host countries; from making an appointment to redeem recipe. The second barrier is difficulty in the adjustment process. Acculturation which refugees perceived during their migrations from home countries, temporary shelters, to host countries makes adjustment processes harder especially for elderly. It is very hard for them to experience quick changes from one culture into another in a state of uncertainty. In addition, cultural beliefs which include a concept of taboo, tradition, norm and social value that refugees had are likely making health care utilization ineffective. Therefore, the research suggests that some alternative should be taken to boost up medical care system for displaced people by providing interpreters or language line services, promoting social assistance programs to reduce acculturation barrier, and increasing awareness towards health care use.

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Step 5: (Discussion Essay Task: A Reseach Question)

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Step 5: (Discussion Essay Task: A Reseach Question)

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How Effective the Implementation of Health Care Services during Emergency Crisis for Women and Girls Refugees?

For decades, both man-made and natural disasters have left many destructions that affected more than a billion people worldwide. Man-made disasters such as war, crisis, and oppression are happening in some nations while natural disasters are treating other regions of this planet. Due to these crises, more than a million of people are affected, internally displaced, and they are in need of humanitarian assistances. Most of them, especially women and children are becoming the highest vulnerable group. Many kinds of research find that women and girls
are prone to sexual reproductive health problems and maternal deaths due to lack of health services. However, many health care services provided by some international humanitarian agencies are likely less able to address the issues. The number of mortality and morbidity are scaled up, and most of the refugees are still in urgent need to seek for help and protection. Therefore, a reliable health care service model for refugees needs to be improved for assisting humanitarian aid in crisis-prone countries.

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Refugee and health facility access (UNFPA & UNHCR

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Refugee and health facility access (UNFPA & UNHCR

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http://www.unfpa.org/news/507-maternal-deaths-take-place-every-day-emergencies-flagship-report-says

http://www.unfpa.org/news/move-new-mobile-clinic-reaches-refugee-women-balkans

http://www.unfpa.org/news/health-needs-paramount-refugees-and-migrants-stream-through-serbia

http://www.unhcr.org/news/latest/2016/6/5750093e4/ebola-hit-liberia-refugees-took-frontline-health-role.html

http://www.unhcr.org/news/latest/2015/12/567291ae6/refugees-iran-health-plan-brings-care-comfort.html

http://www.unhcr.org/news/latest/2013/5/51a36e999/project-pakistan-ensures-health-services-both-refugees-locals.html

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A Discussion Essay: Pros and Cons about Homosexual Marriage

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A Discussion Essay: Pros and Cons about Homosexual Marriage

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It is undeniable that the population of homosexual has been increased rapidly in many countries. This development induces several changes in society including the phenomenon of same-sex marriages which has gained equal recognition with heterosexual marriages. Although some people consider that the same-sex marriage might affect the bedrock of society, I believe that it should be acknowledged equally with the heterosexual marriage. However, there is an ongoing debate about this social change, and I shall discuss the arguments for and against the phenomenon.
Many people believe that marriage is a fundamental aspect of life.  Human being have a right to choose their married decisions. This right should be universally accepted without any discrimination and marginalization forms. Thus, the recognition of gay marriages should not be a controversial issue anymore. In addition, there were hardly any harshness cases found conducting by gay people. It means, their presences do not jeopardize the society. Thus, it is urgent to have an equal acknowledgment for the same-sex marriage couples so they can acquire better access to a medical facility, university, and occupation.
On the other hand, the protests against homosexual marriages have raised in several countries. The concept of same-sex marriages is seen inappropriate in certain cultures such as in eastern hemisphere countries. Besides, it is believed that the weddings could trigger an intolerable social conflict because it will obscure the social pattern. Hence, many elderly still believe that the exposure about the gay marriages will adversely affect the younger generation. Furthermore, there was a strong relationship between homosexual intercourses and certain infectious syndromes such as AIDS. Current research in 2014 showed that the number of gay people who are positively diagnosed with AIDS has increased rapidly.
In conclusion, I disagree if people treat the same-sex marriages unequal with heterosexual marriages. In contrast, I believe the equity of homosexual marriages must be accepted in the society because the recognition of marital status belongs to all human being regardless their sex preferences.

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Gay marriage has now been recognised as equal to heterosexual in many countries. Although some people believe that this phenomenon should prevail worldwide, in this essay I shall argue that the recognition of marriages between same-sex couples are harmful and thereby should not be legalised.

It has been asserted that marriages between gay people are one of the human rights which are inalienable and universal. Another claim made is that having legal recognition can diminish the discrimination that same-sex couples have experienced. Moreover, the proponents say that legalisation of same-sex marriages can lead the gay people advocating better law changes to preserve their existence.

However, there are more reasonable arguments against the recognition of same-sex marriages due to critics of the concept of human rights and detrimental effects of toleration of the act of homosexuality. To be clear, the concept of human rights and its development has been heavily devised by a small number of countries, mostly in the Western world. This results in general bias such as the presumption that individualism is much better than collectivism which prevails in Eastern countries. Moreover, legalising same-sex marriages in very religious countries can also lead to undesirable social conflicts as people deem the act of homosexuality as deeply immoral and unacceptable.

Furthermore, a 2014 study from Centers for Disease Control and Prevention in the USA found that there is a strong relationship between HIV disease and the act of homosexuality among men. From 2001 to 2011 alone, diagnoses of HIV among young gay males between 13-24 rose by 132.5 percent. Put simply, there is a severe medical consequence of the act of homosexuality among men. Thus, same-sex relationships should not be legally acknowledged.

To conclude, gay marriage is hardly possible to be implemented universally; in some countries, it can result in social conflicts; and there is indeed a real medical risk of homosexuality among men. Therefore, marriage between a same-sex couple should not be recognised.

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One Sided
Essay – The Marriage Equality for Homosexual Couples.

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One Sided
Essay – The Marriage Equality for Homosexual Couples.

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Nowadays, many countries have legalised homosexual marriages to be recognised equally as heterosexual marriages. Looking through this matter, I agree with this idea and I would like to elaborate particular reasons why.

First of all, we could not deny that marriages are an individual fundamental requirement. It is a part of human rights where everyone has authority to perform it depends on their sex preferences. Thus, a gay is a person who has a biological need similar to others. By allowing them to fulfil their marriage task as the way they want, it means that we appreciate others’ privileges to decide their life decision. Statista Research Centre records that 63% of US citizens voted same-sex marriages as an accepted moral form of human rights implementation because of the concern about civil rights necessity.

In addition, a homosexual person is also a part of society. They need a recognition from others to live in freedom peacefully and gain equity with others. Gay couples will have an opportunity to obtain better access to health care, occupations, and education if they have legally accepted in communities. At the same time, we have to admit that hardly any rebellion and brutal cases performing by homosexual persons which harm the society in the last few decades. Therefore, banning their presence among societies seems senseless and questionable.

Finally, same-sex couples can advocate homosexual regulation enactment if they gain marriages equalization. Law is indeed necessary for them because they also need to preserve their existence. International Lesbian Gay Association proposed a prominent same-sex amendment which consists of the regulation about the government recognition toward homosexual, child adoption allowance, career opportunities, anti-discrimination, and queer realm sexual abused. Grappling with stigma, violence and stereotype would not happen any longer if they possess legitimation on their marriages.

In conclusion, human being could not restrain others’ eagerness to compile their life prosperity. Instead, we should give hand to them to obtain it so that we can live side by side. Therefore, I suggest that same-sex marriages should acquire equal position with heterosexual marriages in law and society.

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Religion Instutions againts Same-Sex Marriage

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Religion Instutions againts Same-Sex Marriage

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http://www.pewresearch.org/fact-tank/2015/12/21/where-christian-churches-stand-on-gay-marriage/

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http://www.pewsocialtrends.org/2013/06/13/chapter-2-social-acceptance/

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This article discussed about Muslim perspective about living in a country where LGBT practice is wordwidely accepted. in addition, they also conveyed their feeling about how people anticipated Muslim views about the legalization of LGBT. Muslims could not deny that same-sex couples view Muslim as

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An Afghan-American Muslim walks into a gay club in Florida on Latin night during Pride Month. In my dreams, that is the beginning of another great story of remix, tolerance and coexistence that is possible only in America. In reality, it's the start of a nightmare massacre fueled by hatred and perpetrated by a man from a group already scarred by a generation of suspicion and surveillance.

Whether Omar Mateen was a militant fighter financed by the Islamic State, a self-radicalized extremist or a lone wolf psychopath with a gun license, the distinction for committing the worst mass shooting in our history now belongs to an American Muslim.

After the attacks in Orlando early Sunday morning, many of my American Muslim friends began posting messages on Facebook about how frustrating it felt to go from the affirming images of the late Muhammad Ali to news of yet another terrorist attack. "He doesn't represent us," many wrote. "He can't call himself a Muslim." For many American Muslims, this kind of immediate condemnation and social media activism has become the first step in our symbiotic relationship with the news cycle. As the history of fellow minorities has taught us, retaliatory violence, exclusion and even internment are always possible in the American family and it's best to try to get ahead of the curve.

But in this moment of hashtag solidarity, I hope we can also have some tough conversations about our limits. Accompanying those posts, I saw many gestures of solidarity and sympathy for the L.G.B.T. community. But behind those posts is a history of silence on gay rights.

For eight years, I was an editor and producer for NPR's "All Things Considered." It seemed as if each week featured an example of "Muslim" violence and with it an opportunity to bring more nuanced perspectives and context to the discussion. Through highlighting the voices of Muslim reformists and liberals, I felt optimistic about a generation that could bridge our widening divisions. But in my personal life, I was struggling in isolation with how to reconcile my own faith with my sexuality.

When I was growing up, there were no Muslim role models or blueprints for taking a different path to love. When it came to the breakthroughs for gay rights in the Obama era, even progressive Muslims were mostly ambivalent. An open letter by the religious scholar Reza Aslan and the comedian Hasan Minhaj supporting same-sex marriage prompted handwringing and arguments in my newsfeed. "Islam teaches us to be accepting but it is best for homosexuals to be celibate. What is wrong is wrong," someone wrote.

For so many in the Muslim community, "traditional" marriage is a tenet of faith. Weddings, engagement parties and family picnics constitute our safe spaces. Although we've shared political goals like the protection of civil rights with L.G.B.T. activists in this age of terrorism, ours is not a natural or a deep alliance. More important, queer Muslims are marginalized if not simply invisible. In light of this weekend's attacks, we can no longer afford this kind of superficial engagement.

No religion has a monopoly on homophobia. The track record of exclusion and outright abuse of gay men and women in the name of God is a depressing reality across faiths. But we cannot use those analogies to excuse our own shortcomings. Omar Mateen went on a rampage at a gay club out of hatred he attributed to his faith. He shot and massacred Americans for thriving in their safe space, for being among those they love and were loved by, and he did it during both Ramadan and a Pride Month that epitomizes self-love in the face of hate. The toxic cocktail of gun violence, unchecked mental illness and deranged ideology that propelled the massacre at Pulse is a threat to all Americans.

We must stand up against the anti-Muslim responses that come so easily in this current political climate. But for Muslims, this is also a moment to reflect more deeply on how we feel about living in a country where gay rights are central, where marriage equality is real and coexistence is the only way forward.

As I look at his narcissistic selfies and brooding poses on the cable news loop, I don't know if Omar Mateen was mentally ill or just emotionally unhinged. I don't know if it was the sight of two gay men kissing that infuriated him to the point of massacre. What I do know is that there will be more dark days to come if we don't build the psychological, political and spiritual space within our communities to embrace the remixes that are possible only in this country.

Bilal Qureshi is a former editor and producer for NPR's "All Things Considered."

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Opinion | The Muslim Silence on Gay Rights

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An Afghan-American Muslim walks into a gay club in Florida on Latin night during Pride Month. In my dreams, that is the beginning of another great story of remix, tolerance and coexistence that is possible only in America.

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Indonesian psychiatrists label LGBT as mental disorders

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Indonesian psychiatrists label LGBT as mental disorders

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This article stated that The Indonesian Psychiatrists Association (PDSKJI) has judged LGBT practises such as homosexuality, bisexuality and transsexualism as one of mental disorders. They believe which it can be cured through proper treatment.

The tendency of being LGBT is mostly influence by external factor such as social environment. As a result, people with mental disorder will develop physical symptoms and behavior that may affect their social life

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The leading Indonesian psychiatric body has classified homosexuality, bisexuality and transgenderism as mental disorders, which it says can be cured through proper treatment.

Indonesian Psychiatrists Association (PDSKJI) member Suzy Yusna Dewi said that most of the time, the aforementioned sexual tendencies were triggered by external factors, such as the influence of a person's social environment, and therefore they could be healed through psychiatric treatment.

"We really do care about them. What we are worried about is, if left untreated, such sexual tendencies could become a commonly accepted condition in society," Suzy told thejakartapost.com on Tuesday.

She made comments about the association'€™s recent statement to address rising concerns about the growing prominence of the lesbian, gay, bisexual and transgender (LGBT) community, which has drawn sharp criticism from government and religious leaders.

Referring to Law No.18/2014 on Mental Health and the association'€™s Mental Health and Mental Disorder Diagnostic Guidelines, the PDSKJI categorizes homosexuals and bisexuals as '€œpeople with psychiatric problems'€, while transgender people have '€œmental disorders'€.

According to this classification, a psychiatric problem is condition in which a person is at risk of developing a mental disorder.

A person with mental disorder will develop physical symptoms and behavior that may affect their welfare and social functioning.

The PDSKJI said that psychiatric problems of homosexuals and bisexuals and mental disorders of transgender people had nothing to do with schizophrenia or other conditions such as intersex , or an anomaly in a person's genetic or chromosomal makeup.

Commenting on the issue of homosexuality and bisexuality, Suzy said there was not enough data to support the idea that the conditions were caused by biological factors, adding that limiting inappropriate social interaction could be effective in curbing such abnormal sexual tendencies.

The psychiatrist further said proper interventions were crucial in curing psychiatric problems and mental disorders. She said that a person's sexual appetite was a mental issue similar in nature to drug addiction.

'€œWithout constant intervention, a person can easily return to their previous sexual tendency once he or she experiences withdrawal,'€ Suzy said.

She stressed the importance of upholding national values and norms. '€œWe must respect Indonesian traditions, which culturally do not accept same-sex marriage, and we should not bow to the influence of foreign values that may not fit in with our values,'€ said Suzy.

On May 17, 1990, the World Health Organization (WHO) removed homosexuality from its list of psychiatric disorders.

In support of WHO'€™s stance, Chatarina Wahyurini of the Indonesia Planned Parenthood Association (PKBI) said her organization recognized the existence of people with different orientations and did not view them as having disorders.

Referring to its stance on issues of sexual orientation and gender identity and expression, Wahyurini said the PKBI called for an end to discrimination of minority groups. She urged the government to take a more serious approach to providing protection and security to every citizen regardless of their sexual orientation or gender identity.

Repeating what was stated in a press statement released by the PKBI on Monday, Wahyurini referred to Indonesia'€™s national ideology, Pancasila, which she said guaranteed and protected diversity. The 1945 Constitution also protects the right of every Indonesian citizen to be protected from any form of discrimination.

Wahyurini said the LGBT community should have equal access to public services and space needed to freely express their identity, participate in dialogue and to contribute to the nation in a positive manner. (ebf)

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Indonesian psychiatrists label LGBT as mental disorders

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The leading Indonesian psychiatric body has classified homosexuality, bisexuality and transgenderism as mental disorders, which it says can be cured through proper treatment. Indonesian Psychiatrists Association (PDSKJI) member Suzy Yusna Dewi said that most of the time, the aforementioned sexual tendencies were triggered by external factors, such as the influence of a person's social environment, and therefore they could be healed through psychiatric treatment.

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Muslim View of LGBT People After Orlando Attack

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Muslim View of LGBT People After Orlando Attack

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This article below was published 6 days ago by Rachel Zoll and Deepti Hajela. In it, the authors drew up some comments from Islamic scholars and community leaders in which to be inclined to support the rights of gay people.

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After the massacre in Orlando, the head of a prominent Muslim advocacy group stood before a bank of microphones and made remarks beyond the expected condemnations.

Along with denouncing the attack by gunman Omar Mateen as a violation of Islam, and offering prayers for the victims at the gay nightclub Pulse, Nihad Awad of the Council on American-Islamic Relations expressed unequivocal support for lesbian, gay, bisexual and transgender civil rights.

"For many years, members of the [LGBT] community have stood shoulder to shoulder with the Muslim community against any acts of hate crimes, Islamophobia, marginalization and discrimination. Today, we stand with them, shoulder to shoulder," Awad said at a Washington news conference. "We cannot fight injustice against some group and not against others."

Omid Safi, director of the Duke University Islamic Studies Center, called the comments, and similar statements from other major Muslim groups, a "shocking development" from leaders who until last Sunday's tragedy "would probably have never been seen uttering the words gay and lesbian publicly."

The mass shooting, perpetrated by an American Muslim in a communal space for gays, has brought to the forefront Muslim attitudes toward homosexuality and the plight of LGBT Muslims.

A spokesman for Awad played down the director's remarks as nothing new. But Faisal Alam, who is gay and a founder of the support and advocacy group Muslim Alliance for Sexual and Gender Diversity, said such comments have opened "a historic opportunity for us to talk to one another."

Eman Abdelhadi, a doctoral student at New York University who came out in college, said the attention could provide some much-needed visibility for LGBT Muslims who are "often erased."

"The vast majority of American Muslims are illiterate as it relates to queer issues," said Ahmed Younis, an author who specializes in Islamic law and advocates acceptance of gays and equal treatment for women. He said he hoped for some real soul-searching beyond expressions of solidarity toward fully integrating gays and lesbians into Muslim life.

LGBT Muslims said the shooting sparked a complex set of emotions. They were devastated for their fellow gays and lesbians, while deeply concerned about anti-Muslim bias the shooting would generate. At the same time, they were caught at the intersection of two mutually wary groups: LGBT people who consider Islam uniquely anti-gay, and Muslims prejudiced against gays and lesbians.

Abdelhadi said she feared "Islam and queerness being pitted against each other in a sort of battle and that just making it impossible for me to exist as I am."

The day after the shooting, more than 50 LGBT advocacy groups made an appeal for the gay community to reject anti-Muslim rhetoric. "We know what it looks like and feels like to be scapegoated and isolated in the midst of a crisis," the groups said.

But Younis said the relationship between Muslims and LGBT advocates "is not a natural or deep alliance."

Many US Muslim immigrants come from countries and cultures where gays are often violently persecuted, and harbor a deep antipathy toward LGBT people. But younger generations of American Muslims generally don't share these views, Younis said.

Last year, after the Supreme Court legalized gay marriage, author Reza Aslan and actor Hasan Minhaj published a letter to "our fellow American Muslims," urging them to support civil rights for gays, even if Muslims are uncomfortable with, or outright opposed to, same-gender relationships.

"Rejecting the right to same-sex marriage, but then expecting empathy for our community's struggle, is hypocritical," Aslan and Minhaj wrote on ReligionDispatches.org. "We have to fight for the right of others to live their lives as freely as we want to live ours."

A survey last year by the Public Religion Research Institute found four in 10 US Muslims support same-sex marriage - compared with 53 percent of all Americans who said the same. About two-thirds of Muslims in the survey favored civil rights protections for LGBT people in jobs, housing and public accommodations, compared to seven in 10 of all Americans.

Scott Siraj al-Haqq Kugle, an Emory University professor and author of "Homosexuality in Islam: Critical Reflection on Gay, Lesbian and Transgender Muslims," said he first began writing about LGBT issues and Islam 14 years ago.

At the time, he said Muslims generally rejected or ignored his work challenging the overwhelming Islamic consensus that same-gender sex is to be condemned. But over the years, Kugle has noted a growing openness in the US and elsewhere to discussing the topic. He sees evidence of this shift in the new films, books, articles and blogs about gay Muslims.

The Duke Islamic Studies Center is in the midst of a year-long project examining Islam and sexuality, including same-sex relationships, part of a wider scholarly re-examination of Muslim teachings on the subject, according to Safi. The research is mostly occurring in the West, but Muslims from South Africa, Malaysia and other countries participate in the work.

"So many Muslims - especially professionals, university students, and families dealing with LGBT issues - are searching for alternative ways of practicing Islam that are inclusive and just. Muslim leaders are lagging behind in this," Kugle said.

LGBT Muslims are more easily connecting with each other through the internet, Alam said. Gay and lesbian Muslims have formed local organizations in six cities, Alam said, along with some informal support networks, and hold an annual retreat. Still, these meetings remain largely private, a reflection of the continued difficulty of being openly gay in their communities. Several colleges now have Islamic chaplains, another source of support for young gay Muslims.

LGBT Muslims and their allies are also creating prayer spaces that welcome all sexual identities. Among them are Unity Mosques, which began in 2009 in Toronto, that include mixed-gender prayer and women-led services, although the sites sometimes struggle to stay open, said El-Farouk Khaki, an immigration lawyer based in Toronto and founder of Salaam: Queer Muslim Community.

Imam Daayiee Abdullah, who works from the Washington area and leads the Mecca Institute, which offers Islamic courses from a progressive viewpoint, said he was ostracized by other Muslims when he came out as gay 20 years ago and was "not necessarily considered Muslim." But in the last decade or so, he has noticed a growing receptiveness among American Muslims to at least listen to his arguments for acceptance.

Alam, who travels the country speaking to college students about being gay and Muslim, said coming out is still "an incredibly risky proposition" for many. He did so at age 19, to parents he said are "more tolerant than they are accepting." He said he's encouraged by the statements from many Muslim leaders after the attack in Orlando, but he hopes it's more than lip service.

"I think there's a sense within the community of 'Is this too good to be true?' What does this really mean that they stand with us? Is it theological acceptance? Is it just that we won't stand in the way of LGBT rights in this country?" Alam said. "Those are the nuances that definitely have to be worked out."

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Muslim view of LGBT people in spotlight after Orlando attack

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After the massacre in Orlando, the head of a prominent Muslim advocacy group stood before a bank of microphones and made remarks beyond the expected condemnations. Along with denouncing the attack by gunman Omar Mateen as a violation of Islam, and offering prayers for the victims at the gay nightclub Pulse, Nihad Awad of the Council on American-Islamic Relations expressed unequivocal support for lesbian, gay, bisexual and transgender civil rights.