The Muslim population is one of the minority groups in the United States that is misunderstood. Much controversy has surrounded the Muslim culture in recent times due to its association with terrorism and religious extremism. Such violent activities have made the society suspicious of any Muslim, thus, hindering their access to quality healthcare. In addition, Islamic cultural beliefs, usually, hinder health practitioners from administering efficient medical care. Such beliefs include patriarchal society that gives men the right to make decisions regarding health. Most often this right interferes with the patient’s autonomy and confidentiality. Other beliefs include modesty in dressing, opinions regarding practitioners’ gender, taboos, and traditional beliefs regarding illnesses (Hammoud, White & Fetters, 2005). In particular, the subordination of Muslim women to men often makes them undertake actions that might compromise their wellbeing such as fasting while pregnant. Hence, it is important that health practitioners understand the Muslim culture in order to better communicate health issues and offer medical recommendations that align to Islamic beliefs.
In her article "Health Beliefs and Practices of Muslim Women During Ramadan," Suha A. Kridli (2011) highlights health practices of Muslim women during fasting, and makes recommendations to healthcare providers on how to communicate with Muslim women. The health practices mentioned in the article revolve around pregnancy and breastfeeding, sickness, and menstruation.
The first area of Muslim women’s health is pregnancy and breastfeeding. The article observes that some Muslim women prefer to fast during pregnancy and breastfeeding despite knowing the risks it poses to babies’ health. The author asserts that such women fast due to pressure from spouses or family members, seeking spiritual relief, and avoid the difficulties of fasting alone at a later date.
The second area of Muslim women’s health is sickness. Although Islam exempts the sick from fasting, some women still fast to avoid fasting alone at a later date as prescribed by the religion. The author further explains that fasting when sick will distort medication schedule and lead to consumption of inappropriate diet that may interfere with the effectiveness of prescribed drugs.
The third area of Muslim women’s health is menstruation. The author maintains that Muslim women still fast although Islam exempts menstruating women from fasting during Ramadan. The article further observes that some women use contraceptives to delay their menstrual cycle so that they can fast with their families and other Muslims.
The importance of cultural sensitivity cannot be ignored. Cultural sensitivity involves “understanding the unique perspectives and beliefs of each patient in providing competent healthcare” (Hammoud, White & Fetters, 2005). For example, a Muslim woman visits a community clinic and the only available nurse is male. The woman refuses to be checked by the male nurse and demands to have a female nurse check her instead. In such a situation, the male nurse may explain to the woman that the clinic does not have a female nurse, and recommend that she bring her husband or relative with her to the observation room. Since the Muslim religion is patriarchal, the woman feels uncomfortable giving a male nurse personal information. In addition, she may feel that a male nurse might not fully understand her condition. She may agree to the proposition since the presence of her husband or relative will make her feel comfortable and safe.
Cultural sensitivity is essential in ensuring a beneficial patient-practitioner relationship. By understanding patients’ culture and how it influences their health beliefs, practitioners will be able to engage with patients in a respectful manner, and avoid making stereotypical observations. Hence, health practitioners should avoid making assumptions about individuals’ beliefs. Instead, they should seek patients’ views regarding the illness in question, understand the gender interplay in their cultures, and gain their trust and confidence. Such initiatives will prevent practitioners from making remarks that might be offensive to the patient’s culture.
References
Kridli, Suha A. (2011). Health Beliefs and Practices of Muslim Women During Ramadan. MCN, The American Journal of Maternal/Child Nursing 36(4): 216-221. Retrieved from http://www.nursingcenter.com/lnc/cearticle?tid=1194342
Hammoud, M. M., White, C. B., & Fetters, M. D. (2005). Opening Cultural Doors: Providing Culturally Sensitive Healthcare to Arab American and American Muslim Patients. American Journal of Obstetrics and Gynecology 193: 1307–11. Retrieved from http://coe.stanford.edu/courses/ethmedreadings07/em0703mahari2.pdf
