Continuing bonds of bereaved Muslims mothers with their young dead child.

Based on continuing bonds theory, this research examined the experience and manifestations of continuing bonds of bereaved Muslim mothers with their children who died in home accidents. This qualitative phenomenological study is based on interviews with 15 bereaved mothers (aged 28-46 years) whose children (aged 1-6 years) died 2-7 years before the interviews. Analysis revealed three themes: efforts to continue the physical bonds, challenges in the continuing bonds in cases of traumatic death, and belief in afterlife as the main element of the continuing bonds. The traumatic circumstances of the death challenged the ability to maintain the bond based on positive memories without it being overwhelmed by the traumatic memories of the last moments of the child's life. Religious beliefs played an important role in the characteristics of the bond. Maintaining the bond requires professionals to provide a therapeutic environment where bereaved mothers feel safe talking about it.

Competing aspects of the rural Arab mothers' bereavement experience.

The study applied relational dialectics theory to explore competing discourses in bereaved Arab mothers' talk about their bereavement experience in a collective space in rural areas of Israel, and to understand how the interaction between these discourses gives meaning to their experience. Fifteen bereaved mothers were interviewed. The mothers, aged 28-46 years, had children (aged 1-6 years) who died between 2 and 7 years previously. Analysis of the interviews revealed three main discursive struggles that characterize mothers' bereavement experience: (a) moving closer versus keeping one's distance; (b) social harmony versus personal needs; and (c) criticism of ongoing grief versus criticism of returning to routine functioning. The advantage of being part of a close-knit social network is that it provides emotional cushioning to the bereaved. This cushioning, however, does not preclude the struggle to attain normalcy after the tragedy within the parameters of the contradictory societal expectations and needs of the mourner.

Perceived academic challenges of Jewish and Arab undergraduates during the first wave of COVID-19.

This study examined differences between Arab and Jewish undergraduate students in their perceived academic challenges, COVID-19-related concerns, perceived social support and trust in the university and the government. It also examined factors associated with perceived academic challenges and the moderating role of trust in the university in the associations between COVID-19-related concerns and perceived academic challenges. The sample consisted of 2751 students: 2291 (83%) Jewish, 398 (15%) Arab and 61 (2%) 'other'. Arab students reported higher COVID-19-related concerns and perceived academic challenges, and lower levels of perceived social support and trust in university and government than did Jewish students. Both Jewish and Arab students identified COVID-19-related concerns as a stress-vulnerability factor for perceived academic challenges, whereas perceived social support and trust in the university were identified as resources for perceived academic challenges. No support was found for the role of trust in government in the face of perceived academic challenges nor for the moderating role of trust in the university in the associations between COVID-19-related concerns and perceived academic challenges. In conclusion, the need of Arab students for emotional and academic support needs to be acknowledged as part of the efforts to promote academic success during the pandemic.