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Elimizdeki bu eser, mushaf basımını siyaset ve bürokrasi bağlamında ele alarak tarihten günümüze ışık tutmayı hedeflemektedir. Bu amaçla çalışmamız ilk olarak Osmanlı’da basılan ilk mushaf hakkında tarihi bilgiler vererek, bürokrasi ve devlet politikasının oluşum sürecine değinmektedir. Bu bölümde, Osmanlı tebaası olup da mushaf basmalarına izin ve...
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... When a newcomer family experiences child death, parental bereavement can be amplified by the stresses associated with migration and settlement. The death of a child may compound the sense of loss, hopelessness, and disconnection that can accompany adjustment to a new country (Lynch & Hanson, 2002;Pe-Pua et al., 2010;Tripodi-Potocky, 2002). While some research addresses 'cross-cultural' bereavement care for parents, scholarship on the experiences of racialized immigrant families is a neglected area of inquiry. ...
Understanding the meaning of loss for racialized immigrant fathers and addressing their experiences in a culturally competent manner is important in an increasingly ethnoculturally diverse country like Canada. Culture, customs and rituals influence fathers’ grief and culture impacts how individuals discuss death and dying as well as how they perceive the death of a child. This article is part of a qualitative research project, which examined the experiences of racialized immigrant fathers who experienced the death of a child. Guided by Charmaz’s constructivist grounded theory, the methodological aim was to develop a theoretical framework grounded in fathers’ experiences of child death within the hospital setting. Findings suggest that for racialized immigrant fathers their migration experience compounds their losses in unexpected ways and that experiences of objectification or ‘othering’ in hospital and by health care staff were significant.
... The Australian Muslim population is heterogenous and consists of diverse cultural backgrounds and experiences (Yasmeen, 2008). Whereas some Muslim communities are relatively new to Australia from countries such as East and South Asia, the Middle East and Africa (Pe-Pua et al., 2010), other Muslim communities have forged a long and significant history in Australia such as the arrival of the Muslim Afghan cameleers, which can be traced to the 1860s (Jones & Kenny, 2010). Australian Muslims refer to themselves as adopting multiple identities stemming from their religion, cultural background and Australian identity and manage these multiple identities in their interactions with family, friends, the community, and wider society (Pe-Pua et al., 2010). ...
... Whereas some Muslim communities are relatively new to Australia from countries such as East and South Asia, the Middle East and Africa (Pe-Pua et al., 2010), other Muslim communities have forged a long and significant history in Australia such as the arrival of the Muslim Afghan cameleers, which can be traced to the 1860s (Jones & Kenny, 2010). Australian Muslims refer to themselves as adopting multiple identities stemming from their religion, cultural background and Australian identity and manage these multiple identities in their interactions with family, friends, the community, and wider society (Pe-Pua et al., 2010). ...
Play therapy is a developmentally appropriate intervention for children to address behavioral concerns. However, the Muslim population experience multiple barriers in accessing mental health services. Limited studies explore barriers from the therapist’s perspective. To clarify the experiences and various challenges in providing play therapy to the Muslim population, this study explored the experiences of play therapists working with Muslim families in Western Countries. The researcher conducted eight semi-structured interviews with play therapists from Australia, U.S. and U.K. Constructivist Grounded Theory (CGT) uncovered several key insights around demonstrating cultural respect, specifically, the purpose of respect, the conceptualizations of respect, barriers that limit the benefits of respect, and the effects of these barriers on client outcome. For example, therapists who attempted to show respect toward other cultures may sometimes, albeit inadvertently, homogenize other cultures and inhibit their natural inclinations and intuitions—sometimes compromising their clinical judgments. Training and supervision around cultural humility, rather than cultural competence, might redress some of these complications.
... when compared to general population rates (e.g., American Psychiatric Association, 2018), including in Australia (e.g., Shawyer et al., 2017). Still, Muslims worldwide have been noted to underutilise professional mental health services (Aloud, 2004;Pe-Pua et al., 2010). ...
... Commonly reported professional mental healthrelated help-seeking barriers among Muslim populations include societal stigma, financial reasons, and fears about confidentiality (Aloud, 2004;Pe-Pua et al., 2010). However, like other culturally and linguistically diverse (CALD) communities (i.e., bilingual individuals who are/whose parents are foreign-born), many Muslim populations face unique professional helpseeking barriers (Minas et al., 2013). ...
Background and Purpose: Prior research has shown that Muslim individuals attribute cultural beliefs in explaining mental illness aetiology, which may impact help-seeking behaviours. However, little research has been conducted with Muslim-Australians, nor across different cultural groups within Muslim minority populations. This research explored relationships between ethnocultural identity, cultural attributions of mental illness, and treatment-seeking beliefs in a sample of 182 Muslim-Australians. Method: A multiple regression analysis was performed to assess the relationship between ethnocultural identity and cultural belief use, as measured by the Cultural Beliefs about Mental Health Problems (CBMHP) scale. Analyses examined differences in endorsement of specific beliefs across ethnocultural groups.Results: Muslim-Australians from culturally and linguistically diverse (CALD) backgrounds (Middle Eastern, European, Asian, and others) endorsed cultural beliefs more strongly than those from non-CALD, Anglo/Caucasian backgrounds. Both groups endorsed environmental and biological attributions for mental illness; however, supernatural explanations and both traditional/cultural treatments and Qur’anic recitation as effective psychological treatment methods were more strongly endorsed by CALD ethnocultural groups. Moreover, CALD Muslim-Australian respondents less strongly endorsed psychological counselling as effective. Findings also revealed differences in belief endorsement between ethnocultural groups. These findings provide insight into the intersection of culture with mental illness attributions and treatment-seeking behaviour.
KEY POINTS
• Muslim-Australians appear to endorse biological and environmental explanations of mental illness to a similar extent, despite their ethnocultural identity;
• Muslim-Australians often employ cultural, religious, spiritual, and traditional attributions to explain mental illness aetiology; however, the extent to which Muslim-Australians use such attributions appears to differ depending on their ethnocultural background;
• Muslim-Australians from culturally and linguistically diverse (CALD) backgrounds appear to more strongly adhere to cultural and religious-based explanations of mental illness (including supernatural phenomena) and more strongly endorse the effectiveness of traditional/religious treatment methods for mental ill-health than Muslim-Australians with non-CALD, Anglo-Caucasian ethnocultural backgrounds. Therefore, clinicians should be aware of such beliefs and should provide culturally appropriate and safe treatment interventions when working with Muslim-Australians from CALD backgrounds.
... By recent and emerging communities, we refer to families that have migrated to Australia in the past 10 years as refugees or voluntary migrants from various nations across Africa, South Asia, South East Asia and the Middle East. The scattering of studies that do exist have addressed fears about sex, contraception and cultural shame (Manderson et al. 2002); child protection issues (Lewig, Arney, and Salveron 2010); and arranged marriage (Pe-Pua et al. 2010;Elly and Inglis 1995;Yusuf and Siedlecky 2008;Zaidi and Shuraydi 2002;Elley and Inglis 1995). There is also a comprehensive body of research from the 1980s and 1990s in relation to the experiences of European communities migrating to Australia (see Pallotta-Chiarolli and Skrbis 1994;Bakopanos and Gifford 2001). ...
Parent–child communication about gender and sexuality has received increasing attention since the late 1990s, in response to growing awareness that open dialogue plays a vital role in sex and relationships education, and improving sexual health outcomes for families and young people. However, the insights gained from this literature have been under-researched in Multicultural and Multifaith communities. Research of this kind is vital because such families often face ‘intergenerational’ conflicts that emerge through the process of migration, and which largely result from differing sex and gender norms in the country of origin and country of resettlement. In this paper, we argue that current research on migration and ‘intergenerational conflict’ has particular import for progressing research on parent–child communication that attends to the diverse range of cultures and communities living in Australia. We draw on pilot research in South Australia with parents and children from various African countries, which offers insights for the production of culturally appropriate knowledge and support material. We also provide suggestions on how to address parent–child communication that is alive to the nuances and complexities that emerge across race, sexuality and migration.
... Research shows that maintaining the heritage language promotes educational success and integration into the host society (Duff, 2008;Lee, 2002;Tse, 2001). Research also shows that while some Arabs feel they are accepted in Australia, others do notand that Muslims feel particularly marginalised (Pe-Pua et al., 2010;Yasmeen, 2008). ...
... However, Muslims view spiritually as connected to religious activities such as their daily prayers, fasting during Ramadan, zakat, and so on, as it is the inner sincerity in submitting themselves to God as mentioned in the Quran and Sunnah (Ahmad & Khan, 2015). Those who adhere to Islam in their everyday lives believe the importance of both religious beliefs and their spirituality (Pe-pua, Gendera, Katz, & O'Connor, 2010). Muslims view religion and spirituality as something that cannot be separated. ...
... On issues of community and social relationships, some of the participants expressed the view that Muslim community members in Western Australia should become more involved in relation to problems or issues affecting the community. These views are reflected in recommendations from current research and recommendations arising from reports commissioned by Australia's DIBP (Akbarzadeh et al. 2009;Pe-Pua et al. 2010). Participants were also of the view that Muslims should make an effort to unite, or gather at key dates of the Islamic calendar, regardless of the branch of Islam they followed. ...
... 54-55). Some of them may also preach and practise different branches of Islam Yasmeen 2008, p. 40), and that may lead to conflicting advice and practices in the areas of family law and women's issues in Western countries.Research findings and recommendations resulting from community consultations also reveal concerns in relation to the lack of professional qualifications and training of Imams and, in certain cases, a limited knowledge of local support systems and a lack of understanding about the issues affecting local Muslim families(Ali, Milstein & Marzuk 2005, p. 204;Pe-Pua et al. 2010;Jurak 2005; Dar Al Shifah 2003, p. 20). As Pe-Pua et (2010) find in relation to religious leaders in the Australian context: While they may be very well trained and knowledgeable around religious issues, the quick turnover limited their understanding of the Australian service system and of the underlying social issues experienced by localMuslim families. ...
... . 341;Lewig, Arney & Salveron 2010, p. 328; Nazari 2013, p. 91;Pe-Pua et al. 2010). Religious families may in these cases resort to religious texts or divine inspiration to resolve their problems or seek solace(Khan 2006, p. 42; Lambert & Dollahite exercised and interpreted sensibly, religiosity can become a powerful tool to strengthen family and couple relationships, resolve conflict(Lambert & Dollahite 2006;Mahoney et al. 2003), buffer the effects of marriage inequality (DeMaris, Mahoney & Pargament 2010), or improve parenting practices(Howard et al. 2007).However, while findings on this topic appear mostly positive, researchers stress the variability in outcomes for families, with some of them noting that religiosity may in some cases lead to conflict or exacerbate problems. ...
... The literature review contained in an empirical research (Pe-Pua et al., 2010) on Australian Muslim families cited earlier and the empirical study itself identified a series of interventions that service providers could employ to facilitate care access for Muslims as well as other ethnic communities. Interventions include increasing the quality and appropriateness of services , enhancing the cultural competency of staff, and strengthening and developing real collaboration and partnerships with communities and other services. ...
The number of Muslims in the West is growing, and with a corresponding increase in the average life expectancy of Muslims across the globe, there are legitimate concerns for Muslim aged care in the West. For practicing Muslims for whom Islam is not just a religion but also a way of life, aged care in general is a complex issue. One aspect of care not always incorporated into the overall aged care regime in the West makes it difficult for Muslims to access care that is deemed appropriate. This critical aspect is faith or religion without which Muslims are deprived of a viable choice amidst an array of services catering to mainstream care recipients. This article seeks to make a case for enhancing the choice of Muslims living in Western countries when it comes to choosing the right care for their twilight years. Therefore, the main argument of this article is that faith considerations must be recognised in care planning and delivery so that appropriate care can be offered to practicing Muslims.
... The literature review contained in an empirical research (Pe-Pua et al., 2010) on Australian Muslim families cited earlier and the empirical study itself identified a series of interventions that service providers could employ to facilitate care access for Muslims as well as other ethnic communities. Interventions include increasing the quality and appropriateness of services , enhancing the cultural competency of staff, and strengthening and developing real collaboration and partnerships with communities and other services. ...
The number of Muslims in the West is growing, and with a corresponding increase in the average life expectancy of Muslims across the globe, there are legitimate concerns for Muslim aged care in the West. For practicing Muslims for whom Islam is not just a religion but also a way of life, aged care in general is a complex issue. One aspect of care not always incorporated into the overall aged care regime in the West makes it difficult for Muslims to access care that is deemed appropriate. This critical aspect is faith or religion without which Muslims are deprived of a viable choice amidst an array of services catering to mainstream care recipients. This article seeks to make a case for enhancing the choice of Muslims living in Western countries when it comes to choosing the right care for their twilight years. Therefore, the main argument of this article is that faith considerations must be recognised in care planning and delivery so that appropriate care can be offered to practicing Muslims.
... At its worst, 'accusations' about the nature and quality of their parenting can be interpreted as a method for assimilating ethnic minority families to be aligned with mainstream norms (Sawrikar 2009), and any assertion that their parenting is questionable or ill-intentioned can be met with great hostility. This hostility to the CPS was confirmed in Australia in a recent study by Pe-Pua et al. (2010) who found that Muslim Australians feel that the CPS undermines their status as parents. ...
Australia’s research and knowledge base on cultural competency has been slow to develop. To help address this gap, the New South Wales (NSW) Department of Family and Community Services (FaCS) funded a large scale study in this area, which included a detailed literature review. The paper reports on key findings from that review including that collectivist values are at odds with ‘child-centred’ philosophies of child protection; there is an inherent tension between the right to equal protection from harm and the right for respect in cultural differences in parenting and family functioning (‘cultural absolutism’ versus ‘cultural relativism’); there are factors that uniquely characterise ‘the migrant context’ (especially lack of awareness of child protection laws and systems, economic disadvantage, and fear of authority); and that cultural competency is separable from cultural awareness and cultural sensitivity, and also different from addressing language barriers. However, in reviewing the literature it became apparent that the specific roles and responsibilities of workers, agencies, and systems were not clearly delineated. Thus this paper also aimed to address this unmet need. Identifying their unique roles and responsibilities can help ensure that the delivery of child protection services are efficiently and effectively mobilised from both the ‘top’ and ‘bottom’ to benefit all ethnic minority families. Moreover, any implementation of cultural competency needs to move beyond the emphasis on culture and acknowledge the dimensions of inferiority and oppression to truly promote value for diversity and protect ethnic minority children from the dangers of systematic disadvantage that institutional racism represents.
