The past decade has witnessed a tremendous growth in the scale and policy influence of civil society in global health governance. The AIDS 'industry' in particular opens up spaces for active mobilisation and participation of non-state actors, which further crystallise with an ever-increasing dominance of global health initiatives. While country evaluations of global initiatives call for a greater participation of 'civil society', the evidence base examining the organisation, nature and operation of 'civil society' and its claims to legitimacy is very thin. Drawing on the case of one of the most visible players in the global response to HIV epidemic, the Global Fund to Fight AIDS, Tuberculosis and Malaria, this article seeks to highlight the complex micropolitics of its interactions with civil society. It examines the nature of civil society actors involved in the Fund projects and the processes through which they gain credibility. We argue that the imposition of global structures and principles facilitates a reconfiguration of actors around newer forms of expertise and power centres. In this context, the notion of 'civil society' underplays differences and power dynamics between various institutions and conceals the agency of outsiders under the guise of autonomy of the state and people.

Background: Conflict and displacement impact the social fabric of communities through the disruption of social connections and the erosion of trust. Effective humanitarian assistance requires understanding the social capital that shapes patterns of help-seeking in these circumstances-especially with stigmatised issues such as violence against women (VAW) and intimate partner violence (IPV). Methods: A novel social mapping methodology was adopted amongst a Yezidi population displaced by ISIS (ISIS: Islamic State of Iraq and Syria, locally known as Da'esh) occupation and a neighbouring settled Yezidi population in the Kurdistan region of northern Iraq in late 2016. Six participatory workshops were conducted to identify available resources with respect to: meeting basic needs, dispute resolution and VAW. Subsequently, 51 individual interviews were conducted (segmented by gender and settlement status) to identify connectedness to, and trust in, the resources identified, with a focus on IPV against women. Results: 90% of participants reported God as a key source of help in the previous 6 months, representing the most widely cited resource. Following God, the most accessed and trusted resources were family and community, with NGO (non-governmental organisation) provision being the least. Women drew more strongly upon familial resources than men (Χ 2 = 5.73, df = 1, p = 0.017). There was reduced trust in resources in relation to seeking help with IPV. A distinction between trust to provide emotional support and trust to resolve issues was identified. Settled women were 1.6 times more likely to trust community members and government services and 3.7 times more likely to trust NGOs than displaced women.

Objective: ‘Gay’ businesses providing physical and virtual sex spaces for men who have sex with men (MSM) have been shown empirically to be useful sites for public health and health promotion interventions. While HIV incidence in Europe has been more or less stable in recent years, the number of infections attributed to MSM has continued to increase with new cases almost doubling in Western and Central Europe between 2000 and 2006. Set within the context of the Everywhere Project, the objective of this study was to explore the feasibility and acceptability to ‘gay’ businesses of developing and implementing a European model of HIV prevention focusing on MSM that provides common prevention standards across eight European countries. Design: A qualitative study Setting: ‘Gay’ businesses that bring men together and facilitate sex between them in ‘gay’ tourist destinations and other European capital cities. Method: Semi-structured qualitative interviews were conducted with 54 ‘gay’ business representatives from different European cities. Interviews were recorded, transcribed, translated, and analyzed using a ‘framework’ approach. Results: Many representatives of ‘gay’ businesses reported being willing to provide HIV prevention activities that target MSM in their venues and perceive this as part of improving their corporate image of being a socially responsible enterprise. However, concerns were voiced around issues such as fear of alienating customers, and inciting stigma and discrimination, safe-sex fatigue and lack of knowledge of prevention messages, as well as the need for appropriate condom and lubricant distribution networks. Businesses also reflected on the potential benefits and disadvantages of being involved in a scheme that provides a common and recognizable framework for HIV prevention across multiple European countries. Conclusions: Early conclusions from this exploratory research suggest that a European-wide model of HIV prevention is acceptable and feasible to those working in ‘gay’ businesses. Further investigations, however, are required to develop solutions in order to overcome identified social, cultural and practical barriers.

Ministry, particularly lay ministry, is developing and expanding in the Roman Catholic Church. Much of the theological understanding of this new practice is based on the Second Vatican Council's re-appreciation of the church as the body of Christ and of the mission of the church as the responsibility of all. Despite this, one finds in post-conciliar documents and instructions a continued re-assertion of the association between ministry and ordained priesthood, and of the role of the laity as being in the 'world' rather than the 'church.' This article critiques some church teaching on lay ministry since the Council and presents some challenges for the future.

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