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A Bedouin asking a fellow tribesman about grazing conditions in other parts of the country says first simply, \"Fih hayah?\" or \"Is there life?\" A desert Arab's knowledge of the sparse vegetation is tied directly to his life and livelihood.

This article aims to increase an awareness of caring for Saudi families by non-Saudi nurses to improve their understanding of culturally competent care from a Saudi perspective. Healthcare providers have a duty of a care to deliver holistic and culturally specific health care to their patients. As a consequence of 'duty of care' obligations, healthcare providers must facilitate culturally congruent care for patients of diverse cultural backgrounds. For the Saudi family considerable cultural clashes may arise when Saudi patients are hospitalized and receive care from healthcare professionals who do not understand Islamic principles and Saudi cultural beliefs and values. The healthcare workforce in Saudi Arabia is a unique multicultural workforce that is mix of Saudi and significant other nationalities. Saudi nurses for example represent only 36.3% of the workforce in the different health sectors. Whilst the different ethnic and cultural background expatriate nurses represent 63.7% (Ministry of Health, 2010). This article also could increase the awareness of healthcare professionals caring for Arab and Muslims patients in another context in the world.

In this provocative examination of collective identity in Jordan, Linda Layne challenges long-held Western assumptions that Arabs belong to easily recognizable corporate social groups. Who is a \"true\" Jordanian? Who is a \"true\" Bedouin? These questions, according to Layne, are examples of a kind of pigeonholing that has distorted the reality of Jordanian national politics. In developing an alternate approach, she shows that the fluid social identities of Jordan emerge from an ongoing dialogue among tribespeople, members of the intelligentsia, Hashemite rulers, and Western social scientists. Many commentators on social identity in the Middle East limit their studies to the village level, but Layne's goal is to discover how the identity-building processes of the locality and of the nation condition each other. She finds that the tribes create their own cultural \"homes\" through a dialogue with official nationalist rhetoric and Jordanian urbanites, while King Hussein, in turn, maintains the idea of the \"homeland\" in ways that are powerfully influenced by the tribespeople. The identities so formed resemble the shifting, irregular shapes of postmodernist land-scapes--but Hussein and the Jordanian people are also beginning to use a classically modernist linear narrative to describe themselves. Layne maintains, however, that even with this change Jordanian identities will remain resistant to all-or-nothing descriptions.