Background: Perceptions and levels of understanding of spiritual care vary among nurses, which may affect their competency to meet the patient’s spiritual needs. Therefore, determining nurses' perception of spiritual care is the first important step in addressing the spiritual needs of patients, and may also help nursing management in developing spiritual care education and training programs.Purpose: This study aimed to assess the competence of Malaysian nurses toward providing spiritual care and identify the relationship between nurses’ spiritual care competence and their sociodemographic factors. Methods: This study employed a cross-sectional design to assess nurses' competence in spiritual care by using a simple random sampling method which involved 271 staff nurses from a public hospital in Northeast of Peninsular Malaysia. Spiritual care competence scale in Bahasa Malaysia version was used for data collection. Data analysis was performed using descriptive (frequency, percent, mean, standard deviation) and inferential (Chi-square and Pearson’s correlation test) statistics.Results: This study showed that 69.7% of staff nurses had an average level of competence toward providing spiritual care for the patients (M=95.44, SD=4.34). The highest mean difference among the domains was personal support and patients counseling (MD=5.789), while the lowest mean difference was assessment and implementation of spiritual care (MD=1.258). Furthermore, there was no significant relationship between spiritual care competence and sociodemographic factors (gender, age, marital status, educational level, nurses' experience, race, religion, and previous participation in training spiritual care programs).Conclusion: The majority of nurses have an average level of competence toward providing spiritual care. There is no significant relationship between nurses’ spiritual care competence and sociodemographic factors.
This study aims to examine the level of identity of students in selected public universities in the Klang Valley, Malaysia. Components of identity assessed in this study are the language, customs, culture, religion, patriotism, integrity, idealism and institutional contributions. All these components are examined in their manifestations through the respondents' knowledge, behavior, emotions, values and beliefs. The methodology used is survey with quantitative approach. Questionnaires answered by respondents form the research data collection tool. A total of 800 male (46%) and female (54%) students from four selected universities with multi-year and multi-field of study comprising of three main ethnic groups (66.8% Malay, 22.9% Chinese & 10.3% Indian) were selected as respondents. The study found that 54.6 percent of respondents have a high level of selfidentity. In addition, age, gender, ethnicities, place of origin, field of study and institutions where respondents learn play a role in determining the level of identity. All components of identity also showed significant differences based on ethnicity, field of study and learning institution. In conclusion, the level of identity for this sample, even though not alarming as yet, should give a strong signal to all parties that there are threats to national identity. Therefore, continuous efforts should be made to strengthen and reinforce national identity.
Malay-Muslim identity is the regular norm among Malays in Malaysia; however, this identity has been challenged with the emergence of sexual-and-gender minority (SGM). Even though Malay cultural values and Islamic teachings prohibit same-sex orientation and cross-gender, a SGM group has evolved among Malay-Muslim natal females. This meta-synthesis was conducted to explore the psychosocial factors involved in the construction of SGM and its consequences among Malay natal females in Malaysia using the Sandelowski-Barroso approach. A systematic search of articles was done in the selected databases by using identified keywords between October to December 2020. Twelve full articles were included after proper screening and in-depth reviews. The quality of these articles was assessed independently by two researchers. The articles were then analysed using ATLAS.ti 8 software to group the data into subthemes and themes. Lastly, the effect sizes of each subtheme were calculated. Three main themes were identified: affection seeking, hurtful experience and nurturing influences. Malay natal females also shared consequences following construction of SGM identity which include acceptance from community, continuous conflicts in life and mental health consequences. This meta-synthesis revealed the influences that shape the construction of Malay SGM women. Thus, interventions shall be planned to aid them according to cultural and psychosocial factors.
Introduction: Prevalence of hypertension in Malaysia has been increasing over the years. Despite varieties of treatment, a large proportion of hypertensive patients still have uncontrolled blood pressure. Several non-pharmacological approaches have been used as non-pharmacological management to reduce blood pressure. This study intended to determine the effect of listening to Quran recitation on blood pressure among Muslim patients with uncontrolled hypertension. Material and Method: This study was a randomized controlled trial involving 202 Muslim patients with uncontrolled hypertension. They were randomly allocated to either listening to Quran recitation group or control group. Blood pressure (BP) and heart rate were measured at baseline and after the intervention. Results: In the intervention group, the mean changes in systolic BP and diastolic BP were -5.9 and -3.8mmHg respectively while for heart rate was -4.06 bpm. In the control group, the mean changes in systolic BP and diastolic BP were -1.68 and -1.84 mmHg respectively while for heart rate was -1.39 bpm. ANCOVA analysis showed that the mean changes in systolic blood pressure, diastolic blood pressure and heart rate between intervention and control group were statistically significant (P values = 0.001). Conclusions: This study showed a reduction of blood pressure immediately after listening to Quran recitation. However, a longer study on listening to Quran needs to be done to show a sustained decrease of BP of the patient.
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