Academic literature on the topic 'Arab Muslim nurses'

AbstractAs nursing students are increasingly studying abroad and returning to their home countries to practice, it is important to identify international nursing students’ reentry transition to understand their reentry needs. Phenomenological inquiry was used to describe the reentry experience of seven Omani nurses after studying in the United States. The nurses’ reentry experience was influenced by the personal and professional transformation from studying abroad and included themes of adaptation to cultural differences and service to themselves, their profession, and their nation. These nurses returned home to resume previous roles; they were changed and this required them to redefine and adapt to their roles within their families and workplace. Nurses returning from international study could benefit from a formal reentry program to assist their transition to family, community, and professional life and to enhance the nurses’ contribution from their international education.

This study explored the frequency of providing aspects of spiritual care intervention and its association with nurses’ own spiritual well-being in a convenience sample of 355 Jordanian Arab Muslim nurses. The nurses were recruited from different hospitals, representing both public and private health care sectors in northern and central Jordan. A cross-sectional descriptive and correlational design was used. Results indicated that Jordanian Muslim nurses provided religious aspects of spiritual care intervention to their Muslim patients infrequently and that their own spiritual well-being was positively associated with the frequency of provision of spiritual care interventions. The study concluded that Jordanian Muslim nurses most frequently provided spiritual care interventions that were existential, not overtly religious, were commonly used, were more traditional, and did not require direct nurse involvement. Moreover, the findings revealed that spiritual well-being was important to those nurses, which has implications for improving the provision of spiritual care intervention. The study provides information that enables nurses, nursing managers, and nursing educators to evaluate the nurses’ provision of various aspects of spiritual care to their Muslim patients, and to identify aspects of spiritual care intervention where nurses might receive training to become competent in providing this care.

The civil war in Syria that began in 2011 has displaced millions of Syrians of all ages. While the number that have arrived in the United States is small in comparison to many other countries, it is important that nurses and other healthcare workers here understand that many of them have faced considerable trauma and endured stresses. Most of them are Muslims. Muslims in the United States and elsewhere represent a heterogeneous group of people with a long intellectual and cultural history. Islamic cultural patterns do pose unique barriers to a primarily Anglo-Saxon medical system that medical practitioners need to consider in order to avoid misunderstanding and provide culturally sensitive care. The authors discuss the Syrian refugee crisis and the experience of being a Muslim or Arab American patient in U.S. healthcare settings.

Objective and methods: The purpose of this project was to gain insight into American nurses’ experiences of providing care to Arab Muslims in order to design a nursing professional development program that supports the provision of culturally congruent care to Arab Muslims. Empirical, personal, ethical, and aesthetic ways of knowing were used to generate a comprehensive view of how American nurses describe their experiences of providing care to Arab Muslims.Results: Prevailing themes included culture care knowledge, modesty, gender-specific considerations, privacy and dignity, cleanliness, worship rites, and the concept of In Shallah. Not having enough time was a significant factor influencing nurses’ intentions to provide culturally congruent care. Nurses also shared that it was less important to meet the culture care needs of acutely or critically ill patients.Conclusions: The themes underscored the value of including empirical, personal, ethical, and aesthetic knowledge in the design of a nursing professional development programs in the United States and globally.

This article explores the concept of internationally acceptable codes of ethics within the context of an Egyptian nurse’s PhD studies. Theoretical work, including gaining ethical approval for the project, took place in the UK, while the data collection phase of the study was done in Egypt. This highlighted areas where the Arab Muslim interpretation of some ethical principles, especially around the issue of gaining informed consent, differed from that currently accepted in British research ethics. The authors argue that it may not be possible, or even desirable, to standardize codes of ethics globally in areas such as academic research. Ethical principles develop from a unique mix of culture and religion. It may be more important to develop cultural competence that includes the ability to understand and respect the way in which ethical principles are interpreted by various societies.

Global advancement in nursing is attributed mainly to western pioneers with negligible recognition of Rufaidah Al-Aslamia, who was the first Muslim nurse, and pioneer in Islamic nursing more than 1,400 years ago in Madinah (Medina, Saudi Arabia). She responded to the need for the provision of organized nursing care to injured soldiers in the Islamic battles during the time of Prophet Mohammed (Peace & Blessings Upon Him). The paucity of focus on Rufaidah Al-Aslamia triggered this scientific study to appraise her contributions and legacy as the pioneer of Islamic nursing. A qualitative, historical research inquiry was conducted using a research design that was exploratory, descriptive, explanatory, interpretive, and contextual within the constructivist paradigm. Data collection of literature was conducted by purposive sampling. Data analysis was conducted in two parts, which is document analysis, and thematic and content analysis with the use of deductive, inductive and abductive logical reasoning. The results of topic themes related to nurse-, patient-, and system-focused activities are provided with the emerging themes including efficient organizer, effective communication, clinical practice teacher, community care, and spiritual care. The historical narrative is reconstructed using empirical data sources as part of the discussion that includes the biography of Rufaidah Al-Aslamia and a vivid comprehensive portrayal of the contributions and legacy of Rufaidah Al-Aslamia as the first Muslim nurse and the pioneer of Islamic nursing. Abstrak Rufaidah Al-Aslamia, Perawat Muslim Pertama dan Pelopor Keperawatan Islam: Kontribusi dan Legasi. Kemajuan global di bidang keperawatan seringkali dikaitkan terutama dengan perintis barat dengan sedikit pengakuan terhadap Rufaidah Al-Aslamia, yang merupakan perawat Muslim pertama, dan pelopor dalam keperawatan Islam lebih dari 1.400 tahun yang lalu di Madinah (Arab Saudi). Rufaidah Al-Aslamia menanggapi kebutuhan penyediaan asuhan keperawatan yang terorganisir untuk tentara yang terluka dalam pertempuran Islam pada masa Nabi Muhammad (SAW). Kurangnya fokus pada Rufaidah Al-Aslamia memicu studi ilmiah ini untuk menilai kontribusi dan warisannya sebagai pelopor keperawatan Islam. Penelusuran sejarah dengan pendekatan kualitatif dilakukan dengan menggunakan desain penelitian yang bersifat eksploratif, deskriptif, eksplanatif, interpretif, dan kontekstual dalam paradigma konstruktivis. Pengumpul-an data literatur dilakukan dengan purposive sampling. Analisis data dilakukan dalam dua bagian, yaitu analisis dokumen, dan analisis tematik dan isi dengan menggunakan penalaran logis deduktif, induktif dan abduktif. Hasil dari topik yang berkaitan dengan kegiatan yang berfokus pada perawat, pasien, dan sistem disajikan dengan tema-tema yang muncul termasuk penyelenggara yang efisien, komunikasi yang efektif, guru praktik klinis, perawatan komunitas, dan perawatan spiritual. Narasi sejarah direkonstruksi menggunakan sumber data empiris sebagai bagian dari diskusi yang mencakup biografi Rufaidah Al-Aslamia dan penggambaran komprehensif yang jelas tentang kontribusi dan warisan Rufaidah Al-Aslamia sebagai perawat Muslim pertama dan pelopor keperawatan Islam. Kata kunci: Nabi Muhammad, pelopor keperawatan islam, perawat muslim pertama, Rufaidah Al-Aslamia

Nursing students are the future nursing workforce. Exploring factors associated with nursing students’ willingness to report for duty during an avian influenza (flu) pandemic, might help nurse managers develop strategies in advance for efficient management of personnel during a pandemic of avian flu.Aim: To examine the factors associated with the willingness of future nursing workforce to report for duty during an avian flu pandemic, using the theory of self-efficacy. Methods: The study employed a cross-sectional quantitative correlational design. A convenience sample of 200 Israeli nursing students completed a questionnaire based on the theory and the literature review. Results: Approximately one-half (49%) of the students intended to report for duty during an avian flu pandemic in the future. Perceived self-efficacy and working conditions were found associated with this willingness. Male students and students from the Arab Muslim sector were more willing to report for duty during a pandemic than female students or students from the Jewish sector. Discussion: These finding may have implications for disaster planning and staffing management in health care settings during an avian flu pandemic, with the aim to ensure optimal nursing care and an efficient functioning of the entire health care system.

Di Kota Depok masyarakat muslim yang menjadi komunitas terbesar ( 91,94%) merupakan pasar potensial rumah sakit. Tujuan penelitian ini adalah mendapat gambaran potensi pasar dan atribut pelayanan rumah sakit yang diharapkan masyarakat muslim. Penelitian yang menggunakan model SERVQUAL ini dimodifikasi dengan 4 karakteristik syariah marketing dan dikelompokkan dalam people, place, symbols, equipment, dan price. Desain penelitian menggunakan metode survey self administered questionaire. Sampel berjumlah 120 diambil dari pasien yang berobat di rumah sakit di Kota Depok. Selain itu, dilakukan studi kualitatif dengan metode indepth interview kepada pakar terkait. Atribut pelayanan rumah sakit Islam pilihan responden yang bersifat universal berupa bentuk pelayanan yang diinginkan. Atribut spesifik tersebut meliputi cara berpakaian, tata ruang, petunjuk arah kiblat, petunjuk dan perlengkapan wudhu pasien, disain interior Islami, mushola di setiap lantai. Atribut fasilitas berupa bimbingan pasien kritis dan bimbingan ruhani. Atribut tarif meliputi komitmen melayani pasien tak mampu, pelayanan tidak terpengaruh tarif kelas dan tidak sepenuhnya profit oriented. Dari hasil indeph interview pakar diformulasikan atribut pelayanan rumah sakit Islam yang bersifat universal dan spesifik. Atribut pelayanan spesifik meliputi aspek fisik, aspek SDM, dan aspek fasilitas. Atribut pembiayaan yang tidak ada pembedaan tarif, tidak menerapkan uang muka. Atribut prosedur pelayanan medis berupa pelayanan bersalin dengan konsep pure gender dan adanya standar operasional prosedur yang memperhatikan aspek layanan gender. Manajemen rumah sakit Islam perlu mempertimbangkan potensi pasar dan merealisasikan atribut universal dan spesifik.Kata kunci : Pasar potensial, atribut servis, rumah sakit islamAbstractMuslim community as the largest population in Indonesia as well as in the city of Depok with the percentage of 91.94%, has been considered as prospective market for Islamic-based business including hospital business. The objective of this study is to investigate the market potential and the service attributes of the Islamic hospitals. The design of study is analytic descriptive with quantitative approach using survey method through self administered questionnaires. The number of samples was 120 taken from the patients nursed in the hospitals in Depok. Qualitative approach was conducted using in-depth interview of related experts. The attributes of service of Islamic hospitals selected by the respondents were universal and specific. The universal attributes were the service models. The specific attribute which indicated Islamic services physically comprised of : Muslim costumes, availability of sign of the direction of kiblah, Islamic interior design, and availability of prayer room. The attributes of facilities including guide for critical patients by particular staff, and costumes for prayer for serious patients, and religious guide for the patients and their family. The attributes of price were to serve poor patients, the services are not influenced by the class tariff and not fully profit-oriented. The specific attributes of service including physical aspects, facility aspects, and human resources aspect. The attributes of costing comprise of: the absence of tariff differences, there is no deposit. The attributes of medical services consist of purely gender-based maternity services, and the existence standard operation procedures which considers the aspects gender-based services. The management of Islamic hospitals should consider their market potencies and implement the universal and specific attributes to enable them to perform Islamic high-quality services.Keywords : Potential market, services attribute, islamic hospital

Abstract The aim of this study was to understand the meaning of caring as experienced by Arab Muslim nurses within the context of Arab culture. A qualitative approach using ethnographic methodology based on the approaches of Geertz (1973), Fitzgerald (1997) and Davies (1999) was used to develop a description that embeds the phenomena of the nurses’ meaning of caring within the cultural context. Good and Good’s (1981) meaning–centred approach was used to interpret the nurse’s explanatory models of health, illness and healing that inform the caring experience. This study conveys the cultural worlds of Arab Muslim nurses from Saudi Arabia, Lebanon, Jordan and Egypt while caring for Arab Muslim patients in Saudi Arabia. Data were collected over a four year period (2004-2007). Arab Muslim nurses have a religiously informed explanatory model where health is spiritual, physical and psycho-social well-being. Spirituality is central to the belief system where spiritual needs take priority over physical needs as a distinctive care pattern. The professional health belief system blends into the nurses’ cultural and religious belief system, forming a culturally distinct explanatory health beliefs system. This finding suggests that in non-Western health contexts, professional models are not dominant but incorporated into nurses’ indigenous worldviews in a way that makes sense within the culture. Caring is based on shared meanings between nurse and patient. Caring is an act of spiritualty and an action by the nurse to facilitate his or her own spirituality and that of the patient. In turn, the nurse receives reward from Allah for caring actions. A distinct ethical framework based on principles of Islamic bio-ethics guides the nurses in their caring. This research provides the missing link between Western professional nursing systems and Arab Muslim nurses’ caring models and contributes to the development of a caring model that is relevant to, and reflective of, Arab cultural and Islamic religious values. This caring model can provide direction for nurse education and the provision of care to Muslim patients, whether in Arab cultures, Islamic societies or with immigrant Muslim populations. In addition, it provides the basis for an Islamic nursing identity and a beginning point for improving the moral status and image of nursing in the Middle East.

Doctorate of Health Sciences
Abstract The aim of this study was to understand the meaning of caring as experienced by Arab Muslim nurses within the context of Arab culture. A qualitative approach using ethnographic methodology based on the approaches of Geertz (1973), Fitzgerald (1997) and Davies (1999) was used to develop a description that embeds the phenomena of the nurses’ meaning of caring within the cultural context. Good and Good’s (1981) meaning–centred approach was used to interpret the nurse’s explanatory models of health, illness and healing that inform the caring experience. This study conveys the cultural worlds of Arab Muslim nurses from Saudi Arabia, Lebanon, Jordan and Egypt while caring for Arab Muslim patients in Saudi Arabia. Data were collected over a four year period (2004-2007). Arab Muslim nurses have a religiously informed explanatory model where health is spiritual, physical and psycho-social well-being. Spirituality is central to the belief system where spiritual needs take priority over physical needs as a distinctive care pattern. The professional health belief system blends into the nurses’ cultural and religious belief system, forming a culturally distinct explanatory health beliefs system. This finding suggests that in non-Western health contexts, professional models are not dominant but incorporated into nurses’ indigenous worldviews in a way that makes sense within the culture. Caring is based on shared meanings between nurse and patient. Caring is an act of spiritualty and an action by the nurse to facilitate his or her own spirituality and that of the patient. In turn, the nurse receives reward from Allah for caring actions. A distinct ethical framework based on principles of Islamic bio-ethics guides the nurses in their caring. This research provides the missing link between Western professional nursing systems and Arab Muslim nurses’ caring models and contributes to the development of a caring model that is relevant to, and reflective of, Arab cultural and Islamic religious values. This caring model can provide direction for nurse education and the provision of care to Muslim patients, whether in Arab cultures, Islamic societies or with immigrant Muslim populations. In addition, it provides the basis for an Islamic nursing identity and a beginning point for improving the moral status and image of nursing in the Middle East.

This chapter emphasizes how head nurses were in danger of losing their caps from so many Hitler salutes under the new hospital regime after the Brownshirt raid in 1933. It refers to uniformed doctors dressed up in white coats that were devoid of any technical expertise, which replaced the Jewish doctors that were taken as prisoners. It also mentions Dr. Mohamed Helmy’s memory on the bizarre treatment methods that the new staff introduced, which often put patients in mortal danger. The chapter cites Nazi ideologue Alfred Rosenberg, who explicitly welcomed the subjugation of Arab nations to the will of Europe in his book The Myth of the Twentieth Century. It discusses the Nuremberg Laws that was introduced by the Nazi government in 1935 that was meant to capture its murder victims and astonished Dr. Helmy at the extent to which Muslims were spared by the law.

Islamism now dates back a hundred years. Concern over members of this political and religious movement relates to their putative and potential radical - or even violent – behavior when confronted with cultural otherness. Such behavior takes root in their assumed wish to redesign the world in their image. From its inception in the 1920s to its more recent manifestations, the Islamist movement strove to lift Muslim societies out of their alleged civilizational lethargy. In so-doing, it has paid substantial attention to the state of international affairs, as well as to potential ways to act on it. If the State remains undeniably Islamist movements’ privileged arena for action, considerations for Muslim countries’ environment; devising strategies aiming at the completion of a “motherland of believers” (al-oumma); thoughts on an interstate order within an Islamic frame of reference - remain prominent concerns to them. From its outset, Islamism has always insisted on the duty to serve religion as a whole - and thus everyone identifying with it. Its end goal therefore overrides geographical, historical and political borders – those being perceived as divisive and weakening the face of Islam. In addition, Islamists consider the current international order as one consciously designed by non-Muslims. In such views, the latter nurse an ontological enmity towards Islam because of its revisionist potential. The Arab revolutions initiated in 2010 have been experimental fields of the oppositional – even revolutionary – dimensions of Islamist ideology. These enable interrogations to be raised on Islamism’s practice and possible evolutions. In other words, how do Islamist movements translate fundamental diplomatic and relational principles into practice with other actors of the international system? If Islamist forces are indeed maintaining special relationships with the outside world mainly driven by the wish to shower the planet with Islam-serving behavior, is it however analytically relevant to identify a specific Islamist practice of international affairs? There are two objectives tied to this presentation. First, it will attempt to shed light on how Islamist activists, leaders and theorists view the world. In so-doing, Islamist speeches and intellectual output will be scrutinized. Then, answers will be provided to the following question: when Islamist officials have had the chance to approach national decision-making arenas - this is the case in some countries that have experienced the Arab Spring – how did they manage to put up a foreign policy agenda centered around an Islamic framework? This question is central for through it one can attempt to measure the empirical outreach of the Islamist ideology.