FOR WEBSITEIf you are black or Asian, you will wait on average half a year longer for a matching donor than if you are white. Those six months could be a matter of life or death. We must address this by empowering communities to own the conversation around organ donation

We’ve been awarded funding by @NHSOrganDonor’s BAME Community Investment Scheme, funded by @DHSCgovuk to raise awareness of organ donation & the upcoming change in the law.

Giving the gift of an organ is a deeply personal decision this project is to help people to make an informed choice

It is part of the UK government campaign funded by the National Health Service (NHS) Blood and Transplant, with support from the National BAME Transplant Alliance (NBTA), to break down what it believes are “myths and barriers” and increase support for organ donation among black, Asian and minority ethnic communities.

This project will focus on creating awareness of the new laws surrounding organ donation. It will enable African youth to start talking about this issue of organ donation and death which appears to be a taboo within the African communities and get acquainted with the change in the law, the Opt-out – Max and Keira’s Bill that will come into effect in 2020

To learn more about the new law visit

This project was funded by nhsbt-colour-right-40pxFOR WEBSITE.jpg 3FOR WEBSITE.jpg 2

The Hidden Meanings of African Clothing & Influence of African Fabrics on British Fashion Industry

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African clothing is the traditional clothing worn by the people of Africa. In some instances, these traditional garments have been replaced by western clothing introduced to Africans by European colonialists. (Britain)
The evolution of African clothing is difficult to trace because of the lack of historical evidence. Although artefacts from Egyptian culture date back to before 3000 B.C., no similar evidence is available for most of the African continent until the mid-twentieth century. Sources from Arab culture refer to the people of northern Africa by the eighth century C.E., but much of early African clothing history has been pieced together from art, oral histories, and traditions that are continued by present-day tribal members.
When Europeans began trading and later developed colonies in Africa starting in the thirteenth century, more information about how Africans dressed was recorded and continues to this day. The spotty information available, combined with the huge number of different cultures living in Africa, however, provides only a very general history of the clothing trends on the continent.
Clothing was not a necessity for warmth or protection throughout much of the African continent because of the consistently warm weather. Many people, especially men, did not wear any clothing at all and instead decorated their bodies with paint or scars. When Africans did wear clothing, evidence suggests that animal skins and bark cloth were the first materials used. It is unknown when these readily available materials were first utilized, but they were used to make simple aprons to cover the genitals or large robes to drape around the body.
Later many cultures developed weaving techniques to produce beautiful cloth. Raffia, the fibre of a palm plant, and cotton were common materials used to weave fabric. At first cloth was woven by hand, and later looms (weaving devices) were created to make more complicated fabrics. Men and women worked together to produce fabric for clothing, with men weaving the fabric and women decorating it in many cultures. Perhaps the most well-known fabrics were folded batik cloth. Some Africans used their fabric to create elaborate wrapped clothing styles, while others cut and sewed their fabrics into shirts, dresses, and trousers. There were the intricately woven cotton or silk Kente cloth of Ghana; the mud cloth of Mali, with its distinctive brown and beige patterns; and the tufted Kuba cloth of the Democratic Republic of the Congo. Other types of cloth were also woven by other groups; each culture using its distinctive cloth to create clothing. Some used their fabric to create elaborate wrapped clothing styles, similar to the toga worn by ancient Romans. Others cut and sewed their fabric into skirts, shirts, dresses, and loose trousers. Different versions of loose-fitting robes are worn in many different regions of Africa.
In Nigeria and Senegal, a robe called a boubou for men and a m’boubou for women is popular. Other similar robes include the agbada and riga in Nigeria, the gandoura or leppi in Cameroon, and the dansiki in West Africa. Styles in northern Africa reflect the strong influence Muslims have had on the cultures, especially the Berbers of Morocco and other Saharan desert countries.

The clothing styles already discussed are considered traditional African dress, but there is a great deal we don’t know about them and other forms of African dress. We know nothing about the origins of these styles, for example, nor do we know the precise ways that they changed over time. It is almost certain, however, that African clothing styles, like the styles of all other long-enduring cultures, have evolved over time.
In ancient times, when different African groups would meet and trade with each other, exotic items, such as shell beads in inland communities, would become prized status symbols and be incorporated into different tribal clothing styles. One prime example of how trade changed African clothing is the popularity of the tiny glass beads brought to Africa from Europe in the fifteenth century. Africans coveted the beads and soon created elaborate beaded skirts, capes, headdresses, and even shoes. The colours and patterns of the beadwork distinguished tribes from one another, and the styles of beaded clothing differentiated people by sex, age, and social status. These beaded items are now identified as traditional among many different groups in Africa. Further contact with Europeans introduced other Western items, namely Western clothing styles. Although these items were first combined with older African styles, by the twenty-first century it was not uncommon to see people in Africa wearing jeans, T-shirts, and tennis shoes, or other Western style outfits
Any study of African clothing and fabrics must take into account that Africa 5 minutes ago, 50 years ago, 500 years ago and Africa 5000 years ago is not a static feature. A diverse Africa has influenced and been influenced. Concepts and cultures of African clothing have been exported and re-imported, just as genes, ideas and technologies have exited and re-entered African Continents.

There is no such thing as African monolithic purity, cultures smash through deserts, cross trade routes, travel through immigration borders, disregarding our notions of geography and race. Throughout history, names, foods, cultures, religions, genetics have jumped between Asia and Africa from the dawn of humanity with blatant disregard for our social constructions.
But as much as culture drifts on the open ocean of human interaction and technological development, pushed on by the winds of globalization. The ethics of culture are pretty much static. And where Africa is concern, the centrality of life-systems and functionality have always been at the root of all African cultures.
What is the point of multiculturalism if we all become one? Same ethics, same dress, same attitude, same way of thinking, same hair, clothes, and socialization. Where is the richness in that—If Africa looks like Europe? The beauty of the world is in the differences, which allow for diverse contributions to this world. Culture is the repository of human traditions; long and tested solutions for living in a meaningful way
Clothing and fashion underwent several transformations in the early modern world, reflecting the changing social, political, religious, and economic forces of which they were a part and an expression. Though major shifts in patterns of production and consumption and the emergence of more varied fabrics and textiles had already taken place in the late Middle Ages, the fifteenth through seventeenth centuries represented a culmination of these trends as well as a distinct and dynamic period in which clothing became an innovative and rapidly changing style form in its own right.
Reflecting a heightened clothes-consciousness, men and women constructed their identity by wearing garments that reshaped their bodies and created around them a fluid circulation of meanings.
In this sense, clothing, as one writer put it, constituted a “worn world: a world of social relations put upon the wearer’s body.”
This project looked at the colours and distinctive designs that give African clothing something extraordinary that also has a rich cultural meaning and explored the history of African clothing, the importance, meanings and spirituality of the colours.
It also explored the influence of African clothing on modern day British Fashion, and the influence of modern fashion on contemporary African clothing.

Wearing African clothing is a wonderful way for many to celebrate our cultural heritage and to commemorate the beauty of our motherland. The project focused on African Heritage, it looked into the history of African clothing, the importance, meanings and spirituality of the colours, it also looked at the African head wrap ( scarf) which during slavery, the white overlords imposed on their slaves as a badge of enslavement and look at the influence Of African clothing on modern day British Fashion. Both Africans and British women use the headwrap but never knew how it came into existence.
The project was made up of three parts:
1. Participatory workshops which involved focus group and using the Time Spark Index in Gillingham Library to explore the history and evolution of African clothing, the significance of colours and why different Africans countries dress colourfully and what each colour stands for. Volunteers will also visit HLF funded project (Fashion Africa) in Brighton to work out how “The hidden meanings of African clothing” can complement “Fashion Africa” and get some expert advice from Brighton Museums.

2. Using information and pictures compiled from the workshop and visit to the Brighton Museums, we carried out 10 educational Workshops to inform participants on history of clothing used in selected African countries including the fact that Headwrap (scarf) has a rich cultural history linking head wrap to influence of British colonial slave masters on their slaves.
3. Exhibition/ Conference to celebrate the project. This was made up three days exhibition in Sunlight Centre ,Richmond Road Gillingham showcasing clothing made from materials from the selected countries, pictures and some British fashion clothes made from African fabrics.
The project explored the history of clothing from two selected British colonial African Countries( Ghana & Nigeria ) Ghana (Adinkra & Kente), Nigeria( Aso- Oke & The Dye cloth) and Congo ( French Colony) Clothing called Liputa.
Unlike British fashion, African styles are created to stand out from the crowd, making use of both vibrant hues and striking prints, reflecting African culture. There can be variations in the meanings depending on the people group you are studying; however, in general these are the most common meanings behind commonly used colours in Africa.
Gold: Gold is an extremely popular colour. It represents wealth and fertility.
Red: Red represents tension in the spiritual or political world and is viewed as the colour of blood.
Blue: Blue represents love and peace, it symbolizes the sky, and is a harmonious colour.
Green: Green represents prosperity and life and is also a medicinal colour.
White: Spirituality and purity
The main aims and objectives of the project were to explore:
• Why Africans are always colourfully dressed?
• What the different colour stands for in the different African countries? b
• How the head scarf (“Gele”) originated and the history behind it?
• How African fabrics have influenced modern day British fashion?

The Project:
The project started with the recruitment of a project coordinator and production of project publicity leaflets Project publicity flyers was widely distributed by the volunteers, staff and the young people of HACO Youth Club and in the libraries. It was advertised in our website, Facebook, twitter and the MVA monthly magazine that goes to all voluntary organisations in Medway this enabled wide range of people to hear and take part in the project

This was followed by the training of 5 new volunteers in addition to the 6 volunteers that took part in the Elders Respect and we then had 11 volunteers in total to work on the project. These volunteers were trained on basic research skills, oral history, heritage interpretation and how to use the use the “Time Spark Index” in Gillingham Library

3 trained Volunteers travelled to HLF funded a project (Fashion Cities Africa) at Brighton Museum. This was the first major UK exhibition dedicated to contemporary African fashion at Brighton Museum & Art Gallery. The project explored fashion and style in four cities at the compass points of the African continent – Casablanca in Morocco, Lagos in Nigeria, Nairobi in Kenya and Johannesburg in South Africa. Fashion Cities Africa considered recent and contemporary fashion practices in these distinctive metropoles, from couture to street style.
Fashion Cities Africa focused on the style choices of individual ‘fashion agents’ from each city; from designers and stylists to photographers and bloggers. We met with Helen Mears, the Museum’s Keeper of World Art to explore their fashion scenes and identify key players. Project Fashion Africa explored contemporary African fashion and we wanted to make a connection with the project to see how our project can complement theirs. The volunteers that visited viewed their fabric collections, talk to the project Lead (Helen Mears) to gather relevant information that supported our project delivery

The visit to Brighton was followed by 3 focus group meetings which was held in HACO main hall. These meetings were held on 30/4/2018, 1/5/2018 and 1/6/2018 respectively. The aim of the focus group was to explore what members of the African communities in Medway already know about African fabrics & clothing. Older members of the African communities taking part in the focus group were asked to bring in materials and pictures of clothing made from fabrics from their individual countries including head wrap (scarf) and participants were asked to tell the group what they know about the history of those type of materials, what the individual colours signifies (if they knew), whether those type of clothing are still worn in their countries or have been replaced by western clothing introduced by the British. The trained volunteers put into practice the skills they acquired from the training they received by using the skills to get required information from the participants. Those who are British born were asked to look at the fashion industry as they were today and say from their own point of view if African prints have had any influence on clothes that are made and sold in British fashion shops. The focus group meetings enabled us get insight into participants’ understanding of the culture of clothing in contemporary African countries. We realised that the young people and even some of the older ones knew little or nothing about the project topic. The information from the focus group was documented in writing. Based on the information documented from the three focus group meetings, PowerPoint presentation was put together which was used for training in the 10 educational workshops

10 Educational workshops were delivered throughout the project life . They were delivered on 28/7/18, 25/8/18, 15/9/18, 1/12/18, 23/02/19, 30/3/19, 27/4/19, 25/5/19 ,29/6/19 and 27/07/19. The workshops emphasised the importance of colours when we talk of African fabrics and the history of clothing used in Nigeria, Ghana and Gambia. The meanings of the prominent colours in African fabrics were explained to participants. They were given the list of some of the main colours followed by the meanings and that there will be variations depending on the country. Gold represents wealth and fertility, Red representing tension, Blue represent love and peace, Green represents prosperity and life and White Spirituality and purity. The three countries were selected because majority of the participants were from the three countries. The history of the head wrap was also explained. The workshop made participants to understand that there is much more to the headwrap(Scarf) than the beautiful colours and fascinating style; that Headwrap is a symbol in Africa of one’s life and social status; survival, courage, and cultural identity. The headwrap originated in sub-Saharan Africa, and was often used to convey modesty, spirituality and prosperity. Even men in Africa wore head wraps to symbolize wealth and social status. Head wrapping was literally a way that Africans for centuries have been able to non-verbally communicate theirplace in life. They were made to understand that the headwrap of a woman walking down the street would tell them if she was a widow, a grandmother, or if she’s a married young woman. It was an element in the daily living of an African woman. Headwraps also served a practical function in protecting the head from the rays of the sun. In West Africa, head wraps are referred to as ‘gele’ in Yoruba or ‘ichafu’ in Ibo.
During slavery, British white overlords imposed the wearing of headwraps as a badge of enslavement. Later it evolved into the stereotype that whites held of the “Black Mammy” servant. The enslaved and their descendants, however, bravely regarded the headwrap as a helmet of courage that evoked an image of their true homeland – that ancient Africa. The simple headwrap worn by millions of enslaved women and their descendants had served as a uniform of communal identity
During the workshops, participants were also taught how the famous Adire materials ( tie & dye) were made and they created so many designs that were used during the exhibition. The workshops were well attended as each had more than 15 participants. The influence of the African Fabrics on modern day British fashion could not be over emphasized as some of the participants brought in material that were made with blending of African and British fabrics.

During the Black History month when Africans celebrate the contributions of the Black community in Britain, the project had three days Exhibitions on the 10th, 17th and 24th of October 2018 at Sunlight Centre in Gillingham. African fabrics, photographs, head wraps and other products of the project were in display. Fashion designers from the African community that specialises in the blending of African and British fabrics came to display the items they have produced by blending both materials. Most of the end products of their work were displayed and people purchased some of these extraordinary materials. There were food tasting, music and dancing. There were demonstrations of head scarf, fashion parade etc. Items produced by project participants especially “Adire” were in display
This 3 days event brought both African and non-Africans together to celebrate and understand the impact and influence of African fabrics on modern day British fashion

How African fabrics have influenced the British Fashion Industry

The way one dresses can express their heritage, culture, style and so much more. African-print fabrics, which were inspired by batik or wax-resist cloth from Indonesia, have been used to dress the people of Central and West Africa from the 1800s to present day. From traditional attire to modernized African-inspired dashikis and dresses, the various print designs and range of colours of African textiles have had an influence on the British fashion industry.
Brighton Museum in Britain recently had an exhibition, “Fashion Cities Africa which was shown at Brighton Museum & Art Gallery between April 2016 and January 2017. The exhibition explored practices of dress, fashion and styling in four African cities: Casablanca (Morocco), Lagos (Nigeria), Nairobi (Kenya) and Johannesburg (South Africa) African-Print Fashion Now! Our project looked at the history of African prints, the head wrap, the meanings of the colours and its influence on global runways
We spoke with Helen Mears the project Manager and one of the curators of the exhibition, and she said, “One cannot underestimate the importance and the extent and the enormous variety and beauty of examples of fashion in Africa and especially those that utilize African-print cloth. It is really a pan West and Central African cloth. There are tens of thousands of patterns and men and women have it tailored into unique fashions for themselves across the continent.”
One of the things that differentiates African prints from other textiles in Africa is that they are factory manufactured. They are a special category of manufactured cotton textiles. Their origins are traceable to the painted and block printed cottons that were produced in India for the Indian Ocean trade as early as the 4th century. By the 11th century, these blocks printed cloths from India had inspired the development of hand printed wax-resist batiks in Java. So they are commercially manufactured batiks in essence.”
Those African-print wax-resist textiles have stood the test of time across generations throughout Central and West Africa, and has been used to signify status, religion and much more. In the ‘70s, African-inspired clothing was worn as a symbol of Black pride during the “Black Power” movement. We could look at one design, the Angelina design, which was the name of a cloth designed by the Dutch company Vlisco in 1963 and it quickly became known as dashiki.
It was the cloth worn by many Africans in the 1970s as very much a gesture of Afrocentric pride and pan-African pride. It was a shirt often worn by men with an embroidery pattern at the neck. It was very popular in Britain in the ‘70s and then it sort of faded away a little bit both in Britain and Africa.”
In recent years, colourful dashikis and African-inspired headwraps and dresses have become popular among Black British and many more. In just the last couple of years, Vlisco re-issued the cloth and then of course the Chinese copied it in every colour imaginable and it is now hugely popular in West and Central Africa. It is now being used by designers in Britain and by local seamstresses on the African continent.
In the last 10 years, African designers have also been using the print and it appears they are showing their work in fashion shows in London, Paris, New York, Shanghai, Dakar, Johannesburg and more.
We also had the opportunity to speak with Elizabeth Kwashi, a Black Fashion Designers who came to give a talk at the exhibition and displayed some of her designs . All of these designers regularly incorporate their own variations of African textile traditions into their work.
She also gave specific examples of other designers “Lisa Folawiyo, based in London, was inspired by the Ankara prints of Nigeria for the spring 2018 dress on view in Black Fashion Designers. Aisha Ayensu, the designer of Accra-based Christie Brown, looked to the Dutch wax prints she associates with special occasion wear in Ghana for her spring 2018 design. Both designers modernized the traditional textiles of their own cultures to create fashion-forward designs. Italian designer Stella Jean worked with the Ethical Fashion Initiative to commission her fall 2017 ensemble’s fabrics from textile artisans in Burkina Faso.”
Stella McCartney a famous British designer in 2017 was under fire for using Ankara Prints an African fabric long associated with Africa and wasn’t sent down the runway on models of African descent, and it made some people very unhappy.

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Female Genital Mutilation Project

Female genital mutilation (FGM) is first and foremost a violation of girls’ and women’s human rights. There is no developmental, religious or health-related justification for the harmful practice.
FGM is the total or partial removal of the external female genitalia for non-medical reasons.
FGM poses immediate risks to girls’ health including severe pain and bleeding, difficulty in passing urine, infections, and even death due to haemorrhagic or neurogenic shock.
The practice often leaves girls with long-term scars as well: post-traumatic stress disorder, chronic pain, HIV infection, cysts, abscesses, genital ulcers, etc. They face an increased risk of complications affecting their menstrual cycles, sometimes resulting in infertility.
FGM is particularly common within African community, where nearly three in every four girls undergo the procedure. With immigration, it has spread to United Kingdom in general and Kent in particular, with some families having their daughters undergo the procedure while on vacation overseas.
Girls interviewed said they were forced, their parents threatened to stop them from going to School unless they were mutilated. Due to the parent’s ignorance or negligence as well as the girls lack of knowledge of prevention FGM and their constitutional rights they become victims and scarred for life.
Health Action Charity Organisation (HACO), is working to protect African girls and young women in Medway from the dangers of FGM through education and leadership training.
This practice a criminal offense. The first ever person convicted for female genital mutilation (FGM) in the UK has been given an 11-year jail sentence.
The mother from Uganda, who was found guilty of cutting her three-year-old daughter, was also handed a further two years other offences – including distributing an indecent image of a child.
We are going to carry out a one-day interactive conference with faith leaders, local African community members and police to explore how we can effectively work together to campaign against FGM and eradicate the risk of harm to women and girls.
Within a period of 12 months, the project will also train 10 FGM community champions from communities where FGM is practiced champions to raise awareness and support communities to end the FGM practice
FGM is carried out for cultural and social reason within the communities and there is no religious requirement for it.
Female Genital Mutilation (FGM) comprises all procedures that involve partial or total removal of the external female genitalia, or other injury to the female genital organs for non- medical reasons (WHO) It is also sometimes referred to as female genital cutting or female circumcision. There is no health benefit to FGM, and it is recognised internationally as a human rights violation
It is estimated that globally over 125 million women and girls had already undergone FGM and further 3million are at risk of undergoing the practice every year.
It is estimated that 137,000 women in the UK are affected by FGM. I am one of those women that is why I am spear heading the campaign in Medway.
In order to fully engage in our community outreach, work we are going to train dedicated team of community champions to raise awareness and support communities to end the FGM practice. The champions will be provided with skills and training to maximize their capacity and fully will be fully supported throughout their roles.
We will also recruit volunteer champions from outside the FGM practicing communities as we live in cosmopolitan UK society it is necessary for those not affected or at risk of FGM to understand what their peers are experiencing in order to help break down the stigma surrounding FGM and to recognise those in need of support.
Our FGM champions will be encouraged to engage in variety of tasks, including hosting and volunteering during Sister Circles (women only discussions) and Boys2Men talks; raising awareness through distributing posters and leaflets; public speaking at community, religious and cultural events and utilizing creative platforms such as poetry, arts and music to widen access to a range of audiences.
This project is funded through Tampon Tax Community Fund
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Hidden truth is a project for African and non-African men living in Medway who are in abusive relationship. They meet once a month to socialise and get training on assertiveness, health and safety etc. It is a support Network that provides information, one to one support, counselling and available options to victims to prevent mental ill-health, alcohol dependency and reduce isolation. This is the first and one of its’ kind in the Medway.
When talking about Domestic violence we often refer to the victim of abuse as female, the abuser as male. We have realised that there are many men within our community who are either current victims of domestic abuse or have survived and escaped an abusive relationship; there are no support system for them in the area.
Many of the effects of abuse for the male victim of domestic violence are the same as for women.
A lot of male victims of abuse however, have great difficulty defining it as such. This is partially due to the image our African society generally has of a Man. Men are often thought of as strong, domineering and macho. Boys, even at a young age, are taught that it is unmanly to cry (“big boys don’t cry”). To many Africans, the idea of a grown man being frightened or vulnerable is a taboo.
The idea to embark on the project originated form one of the Faith leaders in Medway who have been overwhelmed by the number of men coming to him to seek advice about their situation at home. Within the African communities it is uncommon for men to be at the receiving end. HACO was asked to step in and get something done in other to bring the situation to the public so that whoever is in a similar situation will not go and kill them as a Zimbabwe man did in Sheffield because he could not take the humiliation anymore
Expected Outcomes
• The information on Men abuse will increase their skills and confidence. They will know what to do if they are caught up in a violent relationship and where to go for help.
• As the names of the project indicate (The Hidden Truth) will now be an open truth. Victims will know that they are not alone, that there are many men out there like them.
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Health Action Charity Organisation MBE (HACO) has broadened its strategic position from HIV prevention and support to focus on improving the general health and wellbeing of Africans living in the Medway area.
This change in direction follows HACO members’ own changing priorities locally.
There are still high rates of HIV amongst Africans, but recent improvements to HIV treatment mean that people living with HIV can expect to live longer. This is coupled with the documented susceptibility of people living with HIV to other related health conditions and issues which means it is no longer possible to address HIV in isolation.
The African community is also disproportionately and adversely affected by other health conditions, including sickle cell anemia and heart disease. Though HACO will still work on HIV and sexual health, emphasis will be on awareness and prevention of cancer, diabetes, stroke and mental health.
However, as our work develops, we continue to be led by our members and community and so we will develop new work streams concentrating on other health conditions and issues that affects our community.
We are at present carrying out projects on Domestic Abuse and support group for men in abusive relationships. This support group is for anyone from all background living in Medway. With funding from Tampon Tax community Fund, we are also addressing the issue of Female Genital Mutilation as it affects the African communities in Medway. See attached information flyers
Our African community-led responses to HIV have achieved significant successes and continue to represent the most effective means of responding to HIV in the African communities.
Mental Health
Mental health should be one of African community health priority. Black Africans have the highest rate of access to hospital in-patient care for those in contact with mental health services, at 16.5 per 100 mental health service users, compared with 8.5 in the White British group.
Currently there is not enough research being done into the impact of Stroke on the African community or the extent to which Africans know about stroke and its risk factors. This is going to be one of HACO’s priorities this year.
African and African-Caribbean people are up to three times more likely than the general population to have Type 2 diabetes. HACO notes the worrying evidence that Africans are at a twofold risk of diabetes – genetic and socio- economic.
The disproportionate levels of breast and prostate cancer in people of African origin warrant a specific, targeted and immediate response. Watch out for our Cancer awareness project coming soon.

We look forward to working with you all to improve the health and well being of Africans living in the Medway area. If you want to work with us, we are open to partnership working for the benefit of our community. You can e-mail or call us on 01634 844044


This project will raise awareness of domestic violence among the African communities in Medway, work with other service providers (housing, CAB, Shelter etc.) to meet their immediate needs. and also support victims by giving them relevant information about services that will provide them with both emotional and support through the transition of leaving the abusive partner.
We aim to:
• Work in partnership with service providers in mental health and substance use services to improve their ability to support survivors of violence and abuse.
• Develop new work that recognises combinations of disadvantage that go beyond mental health and problematic substance use.
• Influence policy makers in Medway to ensure that public policy solutions around multiple disadvantages reflect the experience of women and girls who have survived violence and abuse
We will do this through
Awareness and advocacy initiatives that will include a variety of programs to improve community response. Presenting information, enlisting community and religious organizations to spread information. This initiative will encourage victims to speak out and seek help
Training for Staff and volunteers and relevant up-to-date information on domestic abuse on our website
Survivor consultation, policy briefings, consultation responses and resources on working with people experiencing mental health problems and/or problematic substance use who are affected by gender-based violence and abuse.
A bi-monthly HACO e-newsletter on violence against women and girls for practitioners working with people affected by multiple disadvantages.
Providing information about services to address physical / emotional trauma by enabling women to leave an abusive relationship if need be.
Providing crisis hotline to call in an emergency. Women who have experienced domestic violence require social support in the forms of one-on-one and group therapy.
Providing adequate service to help women plan for and cope after leaving an abusive relationship because this can be exceedingly difficult, and the multiple disadvantages make it even more difficult.
Empowering victims to protect themselves from harm by providing information that will help women find temporary or permanent shelter, workforce training, and volunteering opportunities and legal advocacy.
Effecting policy work to embed the voices and views of people affected by multiple disadvantages and gender-based violence at a local level.
Working with local mental health organisations in Medway to improve mental health responses to domestic and sexual violence.
Improving access to housing for women affected by multiple disadvantages who are experiencing housing issues.
Developing an internal policy on partner notification of HIV status for clients in abusive relationship, 30% HIV positive women being abused started at the point of disclosing their status to their partners.
What is Domestic Violence?
Domestic violence can be physical, sexual, emotional, economic, or psychological actions or threats of actions that influence another person. This includes any behaviours that intimidate, manipulate, humiliate, isolate, frighten, terrorize, coerce, threaten, blame, hurt, injure, or wound someone.
Should I report Domestic Violence?
Whether you’re a victim of domestic violence or merely an observer, you should report domestic violence the moment the first punch is thrown. Call 911 immediately and tell the operator every detail you can about the abuser, the situation, and the violent acts performed, including whether or not a weapon was involved.

Women, HIV, and Violence
There are several ways in which violence and HIV are connected for women. Women who are abused or fear a violent response may not be comfortable asking their partner to use protection (e.g., a condom) during sex. Similarly, women in abusive relationships may not be comfortable saying no to sex if their abusive partner refuses to use protection when asked. Lastly, forced sex acts can cause cuts, scrapes, or tears that make it easier for HIV to enter the body. All of these issues can put women at higher risk for HIV and make living with HIV more difficult.

How to report Domestic Violence

Domestic abuse: how to get help

For more information on this service call us on 01634 844044 0r E-mail



Please note, we operate with a small part-time staff team and therefore sometimes it is not easy to reach us on the telephone. However, if you leave a message someone will call you back. You can also communicate with us by email to

Wanted – help with survey on long-term use of prescription medicines

Adults in the UK who use antiretroviral prescription medicines for their long-term condition are being invited to take part in an anonymous on-line survey which is attempting to find out day-to-day experiences of medication use.
The questionnaire is being run by four final year students on an MPharm course at the Medway School of Pharmacy, which is part of the Universities of Greenwich and Kent in Medway.
The findings will support the Medicines Optimisation agenda developed by the Royal Pharmaceutical Society and endorsed by NHS England. The Royal Pharmaceutical Society initiative is supporting an NHS call for optimised use of medicines in order to improve people’s experiences of care.
The survey should only take 10 to 15 minutes to complete and it is being supervised by Dr Barbra Katusiime and Dr Rebecca Cassidy at the University of Kent.
You can find a link to the survey here: (1)

Sexual Health and HIV. Reducing the impact of HIV and sexually transmitted Infections (STI)

As one of the providers of the Medway Integrated Sexual Health Service by Kent Community NHS Foundation Trust , we provide HIV prevention, community outreach, testing, support and expert advice one-to-one and in group settings.

Meeting people where they live and work is a really effective way of spreading key messages around sexual health, and generating increased demand for and access to services. Using staff members and volunteers with strong local knowledge and a good rapport with people in the community, we are able to make connections, raise awareness and refer to services.
The organisation’s outreach teams start conversations, and disseminates information about HIV/AIDS and other sexually transmitted diseases. HACO enables safer sex by distributing condoms and we recognise that many people will not be comfortable in the clinical setting so we make available home sampling kits. We work across London to make sure people have the information and materials they need to stay healthy, happy and safe.
Testing Services
When diagnoses can be made early, everyone benefits. Making sure that everyone can access testing services is vitally important.
For an individual early diagnosis means that they can access the treatment and care required to either cure or manage their condition. Receiving treatment as early as possible produces the best health outcomes. When people are aware of their health status, they are able to make informed choices that benefit people in their lives. On the public health level, early diagnosis and access to treatment reduces costs of healthcare in the long-term.
HACO offers free and instant HIV/AIDS tests in the community setting, along with a variety of other screening options as part of the Medway Integrated Sexual Health Services .

Support Groups

Sharing experiences and hearing the journeys of other people living with HIV can be really helpful in allowing an individual to come to terms with their diagnosis and get the most out of life. Support groups provide a confidential and friendly space for individuals to talk through their issues and be supported by their peers, safe in the knowledge that they will not face judgement or embarrassment. Our support groups create this dynamic, while offering expert advice and support.
Within the support group setting, a structured programme of workshops and talks makes available a wide range of topics and information. While we cover a broad array of topics, our workshops are all designed to help individuals to access the opportunities and information they need to live life to the full. In the past we have ran workshops on mindfulness and well-being, housing, and entering education or training