From hospitals to households, we can all be better at remembering to wash our hands



F. Cary Snyder/Unsplash, CC BY

Debbi Long, RMIT University

While Australia gradually opens up from COVID-19 lockdown, Victoria is still struggling to contain the outbreak. The Black Lives Matter protest in Melbourne on June 6, which attracted thousands of face-masked and hand-sanitised protesters, did not prove to be the public health nightmare many commentators (particularly politically conservative ones) had predicted. But Melbourne is nevertheless contending with a worrying spike in case numbers arising from infection clusters around staff working in quarantine sites and extended family gatherings.

From the beginning of the COVID-19 pandemic, we were told two behaviours were crucial to keeping us safe: social distancing and handwashing. The coronavirus crisis has brought the mundane act of washing our hands into public discussion, and the internet is now awash (ahem) with advice, from the practical to the surreal.

Judi Dench on hand with some helpful, if mildly unsettling, advice.

If there’s one place where you would expect hand cleanliness to be beyond reproach, it’s hospitals. But this isn’t necessarily the case.

Surprisingly, hand hygiene is a vexing issue in hospitals all over the world. Repeated studies have shown it is common for hospital staff to follow hand hygiene protocols less than 50% of the time. This is as true in Australia and New Zealand-Aotearoa as it is globally. As any infection control nurse will tell you, specialist doctors are often among the worst offenders.

Who teaches hospital staff how to handwash?

Like most Western-style hospitals, all Australian hospitals have infection control experts, typically nurses, whose job is to educate, advise and monitor compliance on infection control protocols among hospital workers. This is lifesaving work, because hospitals are prime breeding grounds for deadly antibiotic-resistant bacterial strains.




Read more:
Washing our hands of responsibility for hospital infections


The main line of defence in hospitals against these potentially fatal infections is prevention, hence the strict protocols around hand hygiene, and widespread use of gloves, robes, masks and safety googles.

Proper hospital hand hygiene involves using gloves, hand sanitiser, and frequent handwashing. Protocols dictate that gloves should be used in situations where health workers might expect to come into contact with blood, bodily fluids or other contaminants. Staff should wash or sanitise their hands before and after every patient contact, and in all situations where there has been contact with potentially contaminated material.

Infection control nurses undertake routine hand hygiene audits, and hospital staff can be disciplined if they fail to comply with the protocols.

Three types of handwashers

What makes hospital staff more or less likely to comply? It turns out there are different categories of handwasher, and therefore different ways to help people remember to do it.

While working on a project looking at communication in a multidisciplinary hospital team, infection control education became one of the areas of interest. Part of the study focused on the hand hygiene habits of hospital staff in a ward with particularly high infection risks.

Based on observations, interviews and informal conversations, we discovered nursing staff tended to fall into one of three broad categories: “hero healthworkers”, “family members”, and those who were “working for the whitegoods”.

Overall, most health-care workers practised good hand hygiene most of the time. But when there was time pressure — such as during short-staffed shifts, or when multiple patients were in particular need at the same time — nearly everyone had moments of non-compliance. But, fascinatingly, there were patterns to this non-compliance.


Kelly Sikkema/Unsplash, CC BY

No matter how busy things were, “hero healthworkers” always practised hand hygiene before approaching a patient’s bed. But if time was short, sometimes they did not wash or sanitise their hands on leaving the patient. Nurses (and doctors) who exhibited this behaviour tended to make comments suggesting they valued patients’ health above their own.

“Family members” always practised good hand hygiene when leaving a patient, but sometimes missed out on washing or sanitising before interacting with a new one. In each case, these staff members had vulnerable people in their household – mostly young children, and in a couple of cases older relatives. Interviews and informal discussions revealed deep concern around infection risks and “taking something home”.

The third group was mostly meticulous in their practice when observed by a superior, but much less conscientious when only peers were around. Nurses who fitted this pattern tended to be disparaged by their colleagues as “working for the whitegoods” – treating nursing less as a professional vocation and more as “just” a job to earn money.

These patterns were observed — sometimes with minor variations — in more than a dozen wards over three different hospital sites during subsequent research projects.

How to improve things

None of these behaviours appear to have been conscious, even among the least conscientious “whitegoods” group. Many staff recognised their own behaviour patterns when they were pointed out, but said they had not been explicitly aware of them.

Identifying these characteristic behaviour patterns allowed the infection control educator to target education efforts more effectively. “Hero healthworkers” were educated on the risks to other staff by potentially transmitting infection to work surfaces and other places in the hospital by not handwashing after seeing a patient. “Family members” were reminded of the risks to patients of transmitting infections in the opposite direction. And those who only complied when being directly supervised were counselled on the need to have high standards at all times.

This shift in education strategy was employed along with a number of other infection control interventions, resulting in a significant reduction in multidrug-resistant infections.




Read more:
How clean is your hospital room? To reduce the spread of infections, it could probably be cleaner


One insight we can take from this for our day-to-day realities in the middle of COVID-19 is to be reflective about our own handwashing practices. When are we conscientious, and when do we let our standards slip? Is there a pattern in our own behaviours that we can identify, and what are the subconscious beliefs driving those practices? Can we use that knowledge to change our behaviours?

The simple act of handwashing is perhaps more complex than we realise. But it is one of the things that will determine how well we fare in the current pandemic.The Conversation

Debbi Long, Senior Research Fellow, RMIT University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Lao Officials Force Christians from Worship at Gunpoint


Church members marched to open field, deprived of homes.

LOS ANGELES, February 8 (CDN) — About 100 local officials, police and villagers put guns to the heads of Christians during their Sunday morning service in a village in Laos last month, forcing them from their worship and homes, according to an advocacy organization.

Human Rights Watch for Lao Religious Freedom (HRWLRF) reported that in Katin village of Ta-Oyl district, Saravan Province, Lao authorities including the village chief, a religious affairs’ official, three district police and a 15-man volunteer unit joined 15 village police officers to force all 48 Christian adults and children of the church to an open field. 

Afterward, the officials confiscated all personal belongings from 11 homes of Christians and destroyed six of the 11 homes. They also confiscated a pig – equal to six weeks’ salary to the villagers – that belonged to one of the members of the congregation, according to HRWLRF.

Unable to cajole the Christians into renouncing Christ with the illegal use of arms, the officials forced them to walk six kilometers (nearly four miles) and then left them on the side of a road.

“While being forced with guns to their heads, the believers took only the personal belongings they could grab,” according to an HRWLRF statement.

Since then, officials have posted local police at the entrance of Katin village in order to keep the Christians from returning. The men, women and children of the church have been sleeping on the ground in the woods with hardly enough food supplies, equipment, or tools to survive, according to HRWLRF.

“They are without light, food and clean water, except for a small stream nearby,” the organization reported.

Laos is a Communist country that is 1.5 percent Christian and 67 percent Buddhist, with the remainder unspecified. Article 6 and Article 30 of the Lao Constitution guarantee the right of Christians and other religious minorities to practice the religion of their choice without discrimination or penalty.

Around Jan. 18, a Saravan provincial religious affairs official identified only by his surname, Khampuey, and a Ta-Oyl district official identified only by the surname of Bounma tried to persuade the believers to renounce their Christian faith, according to the organization.

Why do you believe in it [the Bible]?” they asked the Christians. “It’s just a book.”

When the Christians responded that the Bible was no mere book but a gift from God, the officials pointed out that other poor villagers had received government assistance because they had not converted to Christianity. They asked the church if, being Christians, they were receiving such government aid.

HRWLRF reported that the Christians responded that regardless of what help they did or didn’t receive, they had received new life from God.

“Before, we were under the power of the spirits and had to sacrifice to them,” said one Christian. “Now, having believed in God, we no longer have to do any sacrifice.”

The officials further harangued them, saying, “See what happens to you because of your belief? You are now left in the middle of nowhere without any home, food, or help. You should deny your Christian belief and then you will be allowed back in your village.” The officials added, according to HRWLRF, that all 56 villages in Ta-Oyl district did not want them to continue in their Christian faith.

“These villages have said that they can accept lepers and demon-possessed persons living among them, but they cannot allow believers residing among them,” one official reportedly told the Christians. “If they do not want you, neither do we.”

Unable to persuade the believers to renounce Christ, the two officials prohibited them from returning to their home village to get their personal belongings, including tools and items needed to make a living and protect themselves.

Although Laos ratified the International Covenant for Civil and Political Rights in 2009, thus asserting that it fully respects human rights and religious freedom, its mistreatment of Lao Christians in Katin village has continued beyond the confiscation and slaughter of pigs belonging to each of the nine Christian families on July 5, 2009 and the withdrawal of protection for Christian villagers on July 11, HRWLRF reported.

The Katin village leader has declared that spirit worship is the only acceptable form of worship in the community, HRWLRF reported. In the July 5 slaughter of one pig each from nine Christian families, officials said it was punishment for ignoring an order to abandon Christianity.

Local officials have a longer history of trying to eradicate Christianity in Katin village. On July 21, 2008, officials detained 80 Christians in the village after residents seized a Christian identified only as Pew and poured rice wine down his throat, killing him by asphyxiation.

When family members buried Pew and placed a wooden cross on his grave, officials accused them of “practicing the rituals of the enemy of the state” and seized a buffalo and pig from them as a fine.

On July 25, 2008, officials rounded up 17 of the 20 Christian families then living in the village – a total of 80 men, women and children – and detained them in a school compound, denying them food in an effort to force the adults to sign documents renouncing their faith. The other three Christian families in the village at that time had already signed the documents under duress.

As their children grew weaker, 10 families signed the documents and were permitted to return home. The remaining seven families were evicted from the village and settled in an open field nearby, surviving on whatever food sources they could find.

Suffering from the loss of their property and livelihoods, however, the seven families eventually recanted their faith and moved back into the village. But over time, some of the Christians began gathering again for prayer and worship.

On Sept. 8, 2008, provincial and district authorities called a meeting in Katin village and asked local officials and residents to respect the religious laws of the nation. Four days later, however, village officials seized a buffalo worth approximately US$350 from a Christian resident identified only as Bounchu, telling him the animal would be returned only if he renounced his faith. When he refused, they slaughtered the animal in the village square and distributed the meat to non-Christian residents.

“These tactics of starvation and destruction of personal properties as well as the use of force employed by the Lao officials in order to put pressure on the Katin believers to renounce their religious convictions should be condemned,” according to HRWLRF.

In spite of the hostilities, more households accepted Christ in Katin village last year, resulting in to the current total of 11 Christian households.

Report from Compass Direct News 

EGYPT: TWO COPTS RE-ARRESTED IN ABU FANA MURDER


Christians fear police coercing them to drop charges of Muslim attack on monastery.

ISTANBUL, May 29 (Compass Direct News) – Police this month released two Copts wrongfully arrested for killing a Muslim during an attack on Abu Fana monastery in Egypt in May 2008, but then re-arrested them as part of an intimidation campaign against Christians, their lawyer said.

More worrisome to the Christians in custody is that their fate most likely will be decided outside of the justice system, in “reconciliation meetings.” The state prosecutor investigating the case has not announced the results of his findings on the true identity of the murderer, as he is awaiting the outcome of the out-of-court talks between Copts and local Muslims.

Brothers Refaat and Ibrahim Fawzy Abdo have been incarcerated for a year. On May 3 the two brothers were released on bail, but the Minya State Security Services issued a new detention order and had them arrested on May 20 for “security reasons.” Egyptian security forces can incarcerate people without reason according to provisions in criminal law.

A criminal court in Cairo ordered the release of the Fawzy Abdo brothers twice, but each time the interior ministry issued another arrest order. Advocacy groups say the interior ministry is working with local police and the investigating officer to keep them detained, force a confession and make the Copts look guilty in the Abu Fana attack.

“Police arrested them for reasons of ‘security concerns’ in spite of no evidence,” said Ibrahim Habib, chairman of United Copts of Great Britain. “They are comforting Islamists by scapegoating Christians.”

The two men worked as building contractors on the walls of Abu Fana monastery in Upper Egypt when nearly 60 armed Muslim residents attacked it in May 2008. The attack left one Muslim dead and four Christians injured, and two of three monks briefly kidnapped were tortured.

Five days after the attacks, security forces arrested the Fawzy Abdo brothers, charging them with murder. In November they were sent to El Wadi El Gadid Detention Camp near the Egypt-Sudan border and tortured as authorities tried to extract a false confession of murder, their lawyer said.

Minya Gov. Ahmed Dia el-Din claimed the Muslim murdered at Abu Fana was killed by one of the brothers from 80 meters away. But the Coptic brothers’ lawyer, Zachary Kamal, told Compass that an autopsy showed a bullet fired from a short distance.

The two men have faced extreme conditions in prison such as solitary confinement and broken teeth from beatings, and they have not been allowed to see their families, who are undergoing extreme hardship. Refaat Fawzy Abdo has six children and Ibrahim Fawzy Abdo has seven; both Christians are the breadwinners of their households.

Reconciliation Instead of Justice?

Reconciliation meetings with area Muslims continue with the participation of Coptic businessmen, the diocese of Mallawi, a member of Parliament and attorney Kamal, all under the auspices of the police.

Such meetings are somewhat customary in Egypt, in which different parties come together to settle legal matters out of court. They carry a social purpose of restoring faith and communal harmony in the face of sectarian tensions.

Kamal said he was not opposed to a reconciliation meeting instead of normal judicial channels, but that terms of the discussion were unacceptable. Authorities want the brothers to admit to the murder of the Muslim and the Copts to pay compensation to the victim’s family.

“They want the Copts to accept guilt, but that means they will carry the blood of the victim the rest of their lives,” Kamal said.

Other Copts worry that the meetings are a substitute for administrative justice, and that police are using the brothers as a bargaining tool to force Abu Fana’s monks to drop charges against local Muslims and call off the investigation of the attack.

“The brothers are still held because they are being used as a negotiation chip,” said Samia Sidhom, English editor of Egyptian Christian weekly Watani. “The reconciliation efforts are to make the monks change their testimony. If they do that, the brothers will be released.”

Sidhom said that Coptic church leaders entered into negotiations with local Muslims and politicians and gave up their legal rights because obtaining justice in the Islamist-tilted Egyptian legal system is very difficult.

“Typically a Copt or their buildings are attacked, and the only way for the police to avoid punishing the culprits is through these reconciliation meetings, where the Copts give up any legal rights they have,” Sidhom said.

State officials, however, said the Copts are superimposing religious persecution claims onto a simple argument over property. The Minya governor said the attacks were not religious but were provoked by a long-standing land dispute between the monks and local Bedouins.

Whether the monastery attack started as a land dispute or not, the findings of secular rights groups revealed that in the course of the violence, attackers tied two of the kidnapped monks to a palm tree, whipped and beat them, and forced them to spit on a cross and give the confession of Islam, according to the Egyptian Initiative for Personal Rights.

Motives for the May 2008 attacks against the monastery, located 200 kilometers (124 miles) south of Cairo, are still unknown. Coptic advocacy groups claim the attacks were motivated by growing hostility against Egypt’s Christian community.

Report from Compass Direct News