1 edition of Dynamics of Muslim society found in the catalog.
Includes bibliographical references (p. -237) and index.
|The Physical Object|
|Pagination||xvi, 55 p. :|
|Number of Pages||41|
Study with special reference to West Bengal, India. File Size: 7MB.
They may be extremely uncomfortable wearing hospital-provided gowns. Mary JoLakeland Cambridge, Perseus Books Publishing, 1991 ix.
Quite the contrary, it affirms the potential equality between the sexes. Because of this interdependence, an a priori colonizer or colonial subject ceases to exist.
It is highly likely that a healthcare professional will care for a Muslim patient during his or her career. They may find it strange to hear the negative remarks of their fathers and mothers, as if these are outside the norm. Healthcare professionals need to be aware of privacy and touch issues, dietary practices, and unacceptable medicines.
According to Charrad, [a] key feature of social organization in the MENA [Middle Dynamics of Muslim society and North Africa] has been the place of kin-based formations in the social structure and in politics. As a result, the care of Muslim patients provides challenges for many non-Muslim healthcare providers. Being a civil contract, the parties retain their personal rights as against each other as well as against others.
In order to elaborate their argument, Ashraf argue that Biraadari translated as Muslim caste is not as rigid, and very much flexible in Muslim society, which is very much evident in cases of inter caste marriages. This explains, at least in part, why Muslims are reluctant to seek help for sexual problems and the long time lag before seeing a physician.
The extended family is often consulted in all important decisions. In addition, despite religious teachings that encourage marriage at an early age, a secular trend to marry late is being seen among Muslims.
In Bangladesh, sharia supporters are significantly less likely to hold this view.
Women, on the other hand, have no equivalent right to divorce their husbands.
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