Emotional labor and burnout among female teachers: Work–family conflict as mediator

With the increasing number of women in the workforce, there is a need to understand how the interrelationship between emotions and the demands of work and family influence their well‐being. This study examined how emotional labor [surface acting (SA) and deep acting] and work–family conflict contribute to explaining variance in burnout (emotional exhaustion and depersonalization). In a sample of 102 married, female Malay teachers, with at least one child living at home, results showed that SA was positively associated with emotional exhaustion and depersonalization. The results also showed that work–family conflict mediated the relationship between emotional labor and burnout. However, no moderation effect of work–family on the SA–burnout relationship was found. The results are discussed with respect to the general literature on the stress–strain relation and work–family conflict.     

Eliciting donations to disaster victims: Psychological considerations

Predictors of monetary donations to victims of humanitarian disasters were examined. Participants (N = 219) chose between donating to different scenarios and justified their choices in an open response format. This was followed by a questionnaire. The perceived extent of the victims’ Need, the Impact of a potential donation, and the Amount donated by others all influenced donation decisions. There was a three‐way interaction between these factors: The perceived Need for help only mattered if the perceived Impact of a donation was high, and the perceived Amount donated by others was small. Implications for theory and practice are discussed.     

<Emphasis Type="Italic">Darurah</Emphasis> (Necessity) and Its Application in Islamic Ethical Assessment of Medical Applications: A Review on Malaysian Fatwa

The discovery and invention of new medical applications may be considered blessings to humankind. However, some applications which might be the only remedy for certain diseases may contain ingredients or involve methods that are not in harmony with certain cultural and religious perspectives. These situations have raised important questions in medical ethics; are these applications completely prohibited according to these perspectives, and is there any room for mitigation? This paper explores the concept of darurah (necessity) and its deliberation in the formulation of fatwas on medicine issued by the National Fatwa Council of Malaysia. Darurah has explicitly been taken into consideration in the formulation of 14 out of 45 fatwas on medicine thus far, including one of the latest fatwas regarding uterine donation and transplantation. These fatwas are not only limited to the issues regarding the use of unlawful things as remedies. They include issues pertaining to organ transplantation, management of the corpse and treatment of brain dead patients. While deliberation of darurah in medicine may vary from issue to issue, darurah applies in a dire situation in which there are no lawful means to prevent harm that may be inflicted upon human life. Nevertheless, other aspects must also be taken into the deliberation. For example, consent must be obtained from the donor or his next of kin (after his death) to conduct a cadaveric organ transplantation.     

Maqasid al-Shariah as a Complementary Framework to Conventional Bioethics

With the rapid advancements made in biotechnology, bioethical discourse has become increasingly important. Bioethics is a multidisciplinary and interdisciplinary field that goes beyond the realm of natural sciences, and has involved fields in the domain of the social sciences. One of the important areas in bioethical discourse is religion. In a country like Malaysia, where Muslims make up the majority of the population, Islam plays a crucial role in providing the essential guidelines on the permissibility and acceptability of biotechnological applications in various fields such as medicine, agriculture, and food processing. This article looks at the framework of a complementary model of bioethics derived from the perspective of Islam. The framework is based on ‘maqasid al-shariah’ (purposes or objectives of Islamic law) which aims to protect and preserve mankind’s faith, life, intellect, progeny, and property. It is proposed that ‘maqasid al-shariah’ be used as a pragmatic checklist that can be utilized in tackling bioethical issues and dilemmas.     

Ethical Concerns About Human Genetic Enhancement in the Malay Science Fiction Novels

Advancements in science and technology have not only brought hope to humankind to produce disease-free offspring, but also offer possibilities to genetically enhance the next generation’s traits and capacities. Human genetic enhancement, however, raises complex ethical questions, such as to what extent should it be allowed? It has been a great challenge for humankind to develop robust ethical guidelines for human genetic enhancement that address both public concerns and needs. We believe that research about public concerns is necessary prior to developing such guidelines, yet the issues have not been thoroughly investigated in many countries, including Malaysia. Since the novel often functions as a medium for the public to express their concerns, this paper explores ethical concerns about human genetic enhancement expressed in four Malay science fiction novels namely Klon, Leksikon Ledang, Transgenesis Bisikan Rimba and Transgenik Sifar. Religion has a strong influence on the worldview of the Malays therefore some concerns such as playing God are obviously religious. Association of the negative image of scientists as well as the private research companies with the research on human genetic enhancement reflects the authors’ concerns about the main motivations for conducting such research and the extent to which such research will benefit society.     

Can mindfulness overcome the effects of workplace ostracism on job performance?

ABSTRACT

With a basis in the transactional theory of stress and coping, this study investigates the relationship between employees’ exposure to workplace ostracism and their job performance, while also considering the mediating role of acquiescence silence and the moderating role of mindfulness. Multisource, three-wave data from employees and their peers in Pakistani organizations reveal that ostracism in the workplace hinders job performance because employees passively withhold relevant ideas about their work due to feelings of acquiescence. The mediating role of acquiescence silence is mitigated if employees can draw from their mindfulness trait. This study accordingly identifies a key mechanism – the passive withholding of pertinent ideas, based on submission – by which workplace ostracism hampers job performance, and it reveals how this process might be contained by encouraging employees’ receptive attention and awareness focused on present experiences.     

Damned if you do,damned if you don’t: Effects of empathy and responsibility in Muslim leaders’ mediated responses to extremist attacks

ABSTRACT

Muslim American leaders are often called upon to publicly respond to violent attacks carried out by Muslim extremists. Yet it is unclear what types of responses are most likely to satisfy non-Muslim Americans and ultimately improve attitudes toward Muslim Americans as a group. In three experiments, we examined how expressions of empathy and responsibility within Muslim leaders’ mediated responses to extremism affect response satisfaction. We did so immediately after real terrorism incidents carried out internationally (Study 1) and domestically (Study 2), as well as within a controlled fictional incident (Study 3). Across studies, expressing (vs. not expressing) empathy decreased the perception that the issued statement was motivated by external pressure, which was associated with (a) increased response satisfaction and trust in Muslim Americans and (b) decreased perceptions that Muslim Americans were collectively responsible for the incident. In contrast, accepting (vs. denying) responsibility increased the perception that the response was issued out of a sense of collective guilt, which, in Study 3, led to (a) decreased response satisfaction and trust in Muslims and (b) increased Muslim collective responsibility. These findings illustrate the perilous task facing group leaders who use the media to publicly respond to actions of extremist ingroup members.     

Islamic Considerations on the Application of Patient’s Autonomy in End-of-Life Decision

Journal of Religion and Health - In end-of-life situation, the need for patient’s preference comes into the picture with the intention of guiding physicians in the direction of patient care....