Church Networks and Localisation Practice in the Pacific

The localisation agenda is the largest humanitarian reform in decades. Global research, advocacy and adaptations of localised approaches continue to mature following the World Humanitarian Summit in 2016. The Summit produced The Charter for Faith-based Humanitarian Action, recognising the unique position and comparative advantage of local faith actors (LFAs) in humanitarian settings, owing to their presence in communities before, during, and after crises. More than 80% of the world’s population professes a religious faith, and international development and humanitarian work takes place within communities deeply influenced by faith, with local staff often themselves people of faith (cited in Fletcher 2018, p. 4). LFAs have consistently been among the top implementing partners of UN Agencies in undertaking humanitarian response (UNHCR Partnership Note on faith-based organizations, local faith communities and faith leaders 2014, p.8). Despite this recognition, little has promulgated on the role of LFAs in the localisation agenda and the primacy of LFAs' voices in contextualising the agenda for their communities. Accordingly, CAN DO (Church Agencies Network Disaster Operations) a network of Australian churchbased agencies with established relationships in the Pacific, is building an evidence base to inform international actors and affirm the significance of LFAs in localised humanitarian response within the Pacific region, thereby contributing towards the Charter for Faith-Based Humanitarian Action commitments. This paper is a critical reflection of the 2017-2018 localised response to the Monaro Volcano eruption in Vanuatu. Key learnings frame future collaborations with Pacific churches and pave the road ahead in shifting power differentials, including the advancement of LFAs' role within policy and decision-making at all levels of humanitarian response (Charter for Faith-Based Humanitarian Action 2016, p.2)

Induced abortion in rural Cebu: A study of selected traditional abortion practitioners

Contrary to the popular belief that traditional abortion practitioners (TAPs) are difficult to identify, this study is able to identify and interview a total of 31 TAPs in rural Cebu.The results describe their socio-demographic characteristics as well as the socio-demographic background of their clients the way former perceived the latter the abortion methods they employed and their skills acquisition and the post-abortion complications they encountered.The TAPs have a particular subgroup of the population. Their socio-economic profile runs parallel with those of their clients. Their two most common methods used to terminate pregnancy were abdominal massage and herbal decoction. However, there were those who used a combination of these methods.Without any formal training whatsoever, their abortion practices were taught to them by the elders in their family or by any kinship members of the family. In terms of abortion ill-health consequences, there were practitioners whose clients experienced post-abortion complications and those who did not. It is important to note that although similar methods were used, they differed in their techniques of applications. In addition to this, age of gestation determines the risk of post-abortion complications the woman-abortee faces.Representative case studies elucidate this