No description available.

No description available.

This research study explored the meanings attributed by migrant Arab Muslim women to their experiences of childbirth in the UK. The objectives of the study were: • To explore migrant Arab Muslim women's experiences of maternity services in the UK. • To examine the traditional childbearing beliefs and practices of Arab Muslim society. • To suggest ways to provide culturally sensitive care for this group of women. An interpretive ontological-phenomenological perspective informed by the philosophical tenets of Heidegger (1927/1962) was used to examine the childbirth experiences of eight Arab Muslim women who had migrated to one multicultural city in the Midlands. Three in-depth semi structured audiotaped interviews were conducted with each woman; the first during the third trimester of pregnancy (28 weeks onwards), the second early in the postnatal period (1-2 weeks after birth) and the third one to three months later. Each interview was conducted in Arabic, then transcribed and translated into English. An adapted version of Smith’s model of interpretive phenomenological analysis (Smith 2003) together with the principles of Gadamer (1989) were used to analyse the interview data, aided by the use of the software package NVivo2. The analysis of the women’s experiences captures the significance of giving birth in a new cultural context, their perception of the positive and negative aspects of their maternity care and the importance of a culturally competent approach to midwifery practice. Six main themes emerged from analysis of the interviews: ‘displacement and reformation of the self’, ‘by the grace of God’, ‘the vulnerable women,’ ‘adaptation to the new culture,’ ‘dissonance between two maternity health systems’ and ‘the valuable experience’. These themes reflected the women’s lived experiences of their childbirth in the UK. The implications for communities, institutions, midwifery practice and further research are outlined. The study concludes that in providing culturally competent care, maternity caregivers should be aware of what might be significant in the religious and cultural understandings of Arab women but also avoid cultural stereotyping by maintaining an emphasis on individualised care.

Notre thèse se propose d’analyser la question de la « traduction » de la psychanalyse dans une Culture Autre, spécifiquement dans le monde arabo-musulman, en utilisant une perspective complémentaire qui croise l’anthropologie et la psychanalyse.Après avoir posé les fondements théoriques et méthodologiques en vue d’une psychothérapie métisse, et avoir encadré l’histoire de la psychanalyse au Maghreb, spécifiquement au Maroc et en Tunisie, nous focaliserons notre attention sur le féminin islamique, ainsi que sur le rapport entre sexualité, Islam et psychanalyse.La présentation des Grands-Mères musulmanes, l’analyse des Textes Sacrés à propos du féminin, et la reconstruction de l’histoire des femmes arabo-musulmanes, de l’époque préislamique jusqu’à la contemporanéité, nous permettra de relever le décalage entre la Tradition musulmane et sa mise en pratique.Il sera évident, alors, de voir à quel point l’interprétation des Textes et la lecture des mots du prophète ont été utilisées par les autorités politiques et religieuses de toute époque en un sens patriarcal et machiste, pour soumettre et reléguer la femme dans une position d’infériorité naturalisée.Tout au contraire, nous évoquerons la place centrale de la femme et du féminin dans la Tradition coranique, jusqu’à affirmer qu’elle représente un de plus grands refoulements de l’histoire et de la culture arabo-musulmane.Ce fil rouge traversera toute l’analyse, nous amenant au cœur de la thèse selon laquelle la «psychothérapie au féminin » représente une voie d’accès privilégiée pour la « traduction » et la transmission de la psychanalyse ailleurs, et qu’elle est nécessaire à trois niveaux: individuel, pendant la relation thérapeutique; collectif, pour l’ensemble des femmes arabo- musulmanes; et, théorico-épistémologique concernant les aspects conceptuels de la «traduction».En dessinant l’image métaphorique d’une « psychothérapeute-frontière », nous tracerons le passage entre les frontières géographiques et socioculturelles, psychiques et relationnelles, professionnelles et symboliques, qu’elle recomposerait à travers son mouvement de détachement, découverte et retour dans le monde arabo-musulman, et grâce à ses caractéristiques de puissance émancipatrice et de médiation entre les côtés opposés de la tradition et de la modernité, du local et de l’étranger, du subjectif et du collectif.Cette figure, alors, arriverait à représenter la cause et la conséquence de la libération féminine en accompagnant chaque femme vers la réalisation de son désir, et en contribuant à l’émancipation de la collectivité des femmes arabo-musulmanes.Représentante moderne des mythiques Déesses Mères, la « thérapeute-frontière » devra, avant tout, apprendre certaines capacités propres à l’anthropologie afin de ne pas confondre un problème culturel avec un désordre psychique ou, au contraire, de ne pas réduire le malaise individuel à une donnée socioculturelle.Encore, elle devra acquérir un savoir-faire holistique et une pensée extraterritoriale indispensables pour dominer tant la terminologie scientifique et clinique, que le vocabulaire populaire, et pour se faire conteneur de traumas et de fluctuations identitaires des sujets ou des groupes, ainsi qu’un carrefour de savoirs et disciplines différents… / Our thesis aims analyzing the question of the "translation" of the psychoanalysis in an Other Culture, specifically in the Arab-Muslim world, utilizing the psychoanalysis and the anthropology like Complementary Frames of Reference.Having put the theoretical and methodological basis for a “metis” psychotherapy, and having resume the history of the psychoanalysis in Maghreb, specifically in Morocco and in Tunisia, we shall bring the attention to the Islamic feminine, as well as to the relationship between sexuality, Islam and psychoanalysis.The presentation of the “Great Muslim Mothers”, the analysis of Holy Texts about the feminine, and the reconstruction of the history of the Arab-Muslim women from pre-Islamic period until the contemporaneousness, will allow us to raise the gap between the Muslim Tradition and its application.It will be clear, then, how much the interpretation of Texts and the reading of the words of prophet Mohammed, have been used by the political and religious authorities of any time in a patriarchal and misogynist sense, in order to submit and relegate the woman in a position of naturalized inferiority.Quite the opposite, we shall evoke the central place of the woman and the feminine in the Koranic Tradition, until assert that it represents one of the greatest removal of the history and the culture of the Muslim people.This main thrust will cross all the analysis bringing at the heart of the thesis according to which the "feminine psychotherapy" represents a privileged way in the "translation" and the transmission of the psychoanalysis in another country. We would support that this kind of therapy would be needed at three levels: individual, during the therapeutic relation; collective for the benefit of all Muslim women; and, epistemological degree concerning the most theoretical aspects of the "translation".By drawing the metaphoric image of a "psychotherapist-frontier", we shall draw the passage between the geographical and socio-cultural, psychic and relational, professional and symbolic borders, that she would recompose through her movement of detachment, discovery and return in the Arab-Muslim world. This should be made possible through her characteristics of being be able to emancipate and mediate between the opposite of the tradition and the modernity, or the local and the global, or even the subjective and the collective.This figure, therefore, would arrive to represent the cause and the consequence of the women’s emancipation and would complement every woman towards the realization of her desire contributing to the empowerment of the community of the Arab-Muslim women.Modern representative of the mythical “Goddesses Mothers”, the "therapist-frontier", above all, will have to learn certain capacities of the anthropology in order to not confuse the cultural problems with a psychological disorder or, on the contrary, in order to not reduce an individual illness in a socio-cultural disease.Still, she will have to acquire an holistic “know-how” and an extraterritorial thought essential to dominate both the scientific or clinical terminology and the popular one. And still she will have to become a container of traumas and changing of the subjects or of the groups, as well as a crossroads of different knowledges and disciplines...

People who are Queer Muslim Arab Americans have unique experiences, as their multiple identities often clash head-on with cultural expectations of their respective communities. To fully grasp the concept of someone who identifies as such, this thesis explores each minority identity individually, and then examines the interactions of all three identities. The Double Jeopardy and Intersectional Invisibility theories of multiple minority identities are explored in relation to people who are Queer Muslim Arab Americans. Scenarios are outlined in which each theory seems more relevant. Finally, community needs of Queer Muslim Arab Americans are discussed, with a focus on the opportunities that are available to mental health providers and community psychologists to make a positive impact on this multiple minority community.

Le cinéma est né dans un univers profane où l’homme cherchait à évoluer grâce à la machine. L'origine du 7ème art n’est pas en liaison directe avec des pratiques religieuses ou cérémonielles comme pour la peinture ou le théâtre. Le cinéma n’est pas le fruit d’une expression religieuse, et pourtant le sacré n'a cessé d'y apparaître sous de multiples formes. Robert Bresson a pu, dans ses films, sacraliser le quotidien de n’importe quel homme, en construisant l’espace morceau par morceau. Dans les œuvres de Tarkovski, le sacré prend forme grâce à l'évolution du personnage, qui se dépasse petit à petit. Cependant, dans le cinéma tunisien, le sacré est essentiellement lié au religieux. Que ce soit dans les films de Nacer Khemir, de Nouri Bouzid ou encore de Ridha Behi, le sacré est construit sur un axe vertical. Il s’agit d’un sacré qui se définit – principalement - grâce au lien existant entre l’homme et son Dieu. Est-ce alors l’islamisation de la politique cinématographique dans les pays arabes qui a renforcé cette superposition du sacré et du religieux ? Comment l’arabo-musulman pourrait tracer les lignes du sacré et ses limites alors qu’il ignore ce qu’il est ? / Cinema was born in a secular world where man tried to evolve through the machine. The origin of the 7th art is not connected with religious or ceremonial practices like painting or theater. The cinema is not the result of religious expression, yet the sacred has ceased to appear in many forms. Robert Bresson was able, in his films, sanctify the daily life of any man, constructing the space piece by piece. In the works of Tarkovsky, the sacred is taking shape thanks to the evolution of the character, which exceeds gradually. However, in Tunisian cinema, the sacred is essentially related to religion. Whether in films Nacer Khemir, Nouri Bouzid or Ridha Behi of the sacred is built on a vertical axis. This is a sacred that is defined - mainly - due to the relationship between man and his God. Is it then the Islamization of film policy in Arab countries reinforced this superposition of sacred and religious? How the Arab-Muslim could trace the lines of the sacred and its limits as he know what he is?

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.

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.

Thesis (Ph. D.)--Ohio State University, 2006. / Available online via OhioLINK's ETD Center; full text release delayed at author's request until 2007 May 25

Orientador: Maria Dolores Aybar Ramirez / Resumo: Ao nos decidirmos, inicialmente, por um levantamento arqueológico de mulheres escritoras árabes/muçulmanas para uma escolha posterior de obras que nos levassem a um maior conhecimento dessa literatura, deparamos com a escassez de traduções e publicações no Brasil, em comparação com o grande número existente em outros países, principalmente da Europa e da América do Norte. Acreditamos que isso se deva a maior presença dessas mulheres escritoras em tais continentes, gerando um fascínio pelo exótico, mas também um misto de atração e repulsão, sempre acompanhado de estereótipos, já enraizados pelo orientalismo. No Brasil, no entanto, salvo raras exceções, as editoras voltaram-se quase que exclusivamente para as autobiografias de mulheres que tecem duras críticas aos seus países de origem, às suas leis, à situação e normas de conduta para as mulheres, na maioria restritivas e opressoras, reafirmando uma imagem já impregnada de preconceitos. Vemos assim que a oferta de publicações em nosso país também nos impede uma visão mais abrangente e nos força a ratificar impressões essencialistas que em nada contribuem para o conhecimento e possível fruição da literatura produzida por essas mulheres, agora veladas, inclusive, por questões mercadológicas que camuflam e perpetuam as mesmas visões engessadas. Na tentativa de fugir desses relatos, sempre carregados de perseguição e dor, priorizamos para o nosso estudo o romance Meu nome é Salma, da autora jordaniano-britânica Fadia Faqir pois su... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: When deciding, initially, for an archaeological survey of Arab/Muslim women writers for a later choice of works which would lead us to a greater knowledge of this literature, we faced the scarcity of translations and publications in Brazil, in comparison with the large number which exists in other countries, mainly in Europe and North America. We believe that this is due to the greater presence of these women writers in such continents, creating a fascination with the exotic, but also a mixture of attraction and repulsion, always accompanied by stereotypes, already rooted by Orientalism. In Brazil, however, with a few rare exceptions, publishers turned almost exclusively to the autobiographies of women who harshly criticize their countries of origin, their laws, the situation and rules of conduct for women, most of which are restrictive and oppressive, reaffirming an image already steeped in prejudice. We thus see that the supply of publications in our country also prevents us from taking a more comprehensive view and forces us to ratify essentialist impressions which in no way contribute to the knowledge and possible enjoyment of the literature produced by these women, now veiled, by marketing issues which camouflage and perpetuate the same plastered visions. So as to escape these accounts, always laden with persecution and pain, we prioritized the novel My name is Salma, by the Jordanian-British author Fadia Faqir because her narrative, written in English, involves other di... (Complete abstract click electronic access below) / Mestre