The data was organised into four major themes: Imbalanced power dynamics, No shared vision, Workplace rituals and behaviours, Need for learning. This paper will discuss the first major theme of the Imbalance of Power which encapsulates three sub-themes Wasta is everywhere, Personal relationships, and Directors’ influence.
Imbalanced Power Dynamics
The hospital confirmed the description of an Arab organization as classically described by Hofstede [70], who classified an organisation into four dimensions on how a management organisations’ culture can be socially structured and shaped. Here, culture was not innate but a form of
“…collective programming of the mind that distinguishes the members of one group or category of people from others.” [71]
This programming influences the mental modeling or patterns of thinking which are expressed as human emotions of fear, anger, love, joy, sadness, and shame. The mental models are all culturally learnt, observed, and modified from both the social environment and uniquely personal experiences. Although criticised, Obeidat et al. [72] contend that the concepts continue to retain their relevance. Whilst there may be similarities between national cultures and organisational cultures, they are not the same; some factors influence people to join them, stay, or leave, but no one is completely immersed in them forever.
The hospital organisation was observed to be a highly centralised structure, where a few directors have all the power and make all decisions to which employees are expected to obey. Using Hofstede et al. [71] power-distance analogy, the director's interpersonal influence exerted on the nurse managers depended on how nurse managers accept that this power over them will be exerted disproportionately. However, this power can be passed to certain individuals which makes the power imbalanced.
1st Sub-theme: Wasta Is Everywhere
The imbalance of power within the hospital was best illustrated in the findings on the concept of Wasta; the Arabic name for a middle man or go-between and refers to a form of indigenous nepotism [73–75].
Whilst observing a meeting a senior manager commented:
“(Smiling) We should put individuals with a strong back in a good position, so they will get our back” Department 16 Observation
This was an overt declaration that giving support by employing someone as a favour, comes with the expectation of receiving them in return. According to Tlaiss and Kauser [73], doing favours for influential and powerfully connected people. Even if they have never met them, they can still exponentially increase a manager's connections, and access to benefit for them and their friends or family [76].
During the interviews with managers, when the mention of how wasta was used, it was nearly always accompanied by nervous laughter or other non-verbal gestures for instance:
“As I told you, if you have wasta or certain years of experience, with a little wasta of course (giggling), then you will be more likely to get promoted; not only in nursing but in other hospital departments. Wasta is stronger than anything else. I believe that wasta is not ‘good practice’, but if I don’t use it somebody who doesn’t deserve the position will take it (raising eyebrows, widely opening arms).” P2
This culturally pervasive power was normalised by a form of capricious leadership attributed to Wasta. Regarded as a form of Arab nepotism it is normalised to Saudi business practice, which is now officially recognised and condemned as corrupt by state legislators.
The hospital nurse managers, albeit that the majority were ambivalent about the morality of doing so it was used widely. The paradox of being widely used yet disparaged is common, as is the denial of the abuse of power [77]. However, in 2015, wasta has been identified by the National Anti-Corruption Commission (Nazaha) as the most corrupt practice in Saudi society with its prevalence attributed to the country’s administrative complexity and outdated laws [78].
But as Weir et al. [79] argue, wasta is simply regarded as part of the countries lifestyle choice where favouritism occurs based on race, region, religion, tribe, or family, and has similarities to Europe, Africa and China [74]. But in Saudi society, it is considered more important than any organisational goal and runs deep within the infrastructures of relationships. However, it is not an Islamic tradition and should not be judged from a religious or even a moral perspective, instead, the judgement should be based on its Arabic foundations. Simply put, it can be regarded as a form of western social capital, and whether wasta is used for good or bad will depend on the intentions of the individuals concerned [80].
2nd Sub-theme: Personal Relationships
the power of personal relationships often plays a critical role in determining who receives opportunities, resources, or benefits. Foucault [81] argues when power is exercised it becomes exposed which in turn allows it to be resisted or thwarted. Meaning that no matter what position nurses have within the hospital they can take advantage of this exposure. However, they used combinations of acceptance and using it to their advantage, confronting and condemning it, or silently communicating their passive resistance. For example, in another observation, the managers appeared to accept that change was a problem for them during the exchange but emphasized the power of the relationships:
…don’t pretend that you don’t know that … her brother is in the HR dept. So even if I give her feedback, what’s the point? (Looking dissatisfied), nobody can touch her, she has a strong back. She will call her brother, and nothing will happen, everything will stay as it is and this is our problem.
P22
During interviews, it was again accepted but used to advantage too:
“ I know personally, and please this is top-secret (laughing), I know some people here get promoted and receive incentives because they know someone up there (moves the right hand up). This is unfair, but unfortunately, it is obvious here in our hospital.” P5
“When I returned from my ------ I contacted my cousin in the Ministry of Health and he promised me that he will get me promoted to a good position once I returned to work, and he did.” P4
So personal relationship is a form of extraordinary power in social and professional settings that may be regarded as an abuse of power by Western organisations, but it is used as a form of arbitration or mediation to obtain a benefit that may be expected to be difficult to obtain [82]. In the Middle East, it is considered necessary to expedite official paperwork and procedures.
3rd Sub-theme: Directors’ Influence
This sub-theme arose as distinct from the others, because of the perceived influence of wasta power exerted by external and hospital executives. During one of the interviews with the managers, the hospital’s organisational chart was drawn on a piece of paper. It was a hierarchal structure with the hospital director at the top and two deputies. The nursing director was drawn as reporting to one of these two hospital deputies, in a middle management opposition position. Assuming that the hospital organisational chart demonstrated the accepted line of management, if not leadership accountability and responsibility, the managers were asked if that meant anyone wanting to contact the hospital director had to do so through the deputy or nursing director. The answer was surprising:
“Oh no, this is just the chart (laughing loudly, shaking head). Please, I will explain it to you, you are my guest today, this chart or hierarchy, if you like, has existed in all hospitals throughout the Kingdom, of course, I mean hospitals of the Ministry of Health because the Ministry created this hierarchy.” P10
This is an example of how Focaults [81] discourse on power was subverted and altered to allow this manager to undermine the official power structure. But what is also interesting, isthat the imposition of external power could be imposed on the hospital director and have the same effect as on the directors' staff. For example, one manager explained:
“When someone even bigger than the hospital director, let’s say from the general directorate, wants to transfer his cousin or friend so the hospital director, they won’t be able to stop him.” P4
The power of the directors was exemplified in the letters of appointment or transfer that were examined, the first statement in each is as follows: “Based on the authority that has been given to us by the MOH…” Considering wasta to be pervasive, Algumzi [77] argued that the exercise of managerial power is socially constructed and might not be the same as the typical understanding of power in Saudi society, referring instead to a key component of the social hierarchy of management and being employed as a tool of control. This control was evident in the examples from the observations, where the managers felt their authority was being undermined by the executive, and from their revelations on the effects this has on their morale and motivation:
…imagine that you are responsible for your staff who are all nurses, and suddenly you receive a call from the hospital director or as I told you a letter saying that nursing staff X will be transferred to Department Y, would you accept that? This is just disrespectful treatment of your staff… If you make decisions on our behalf, then why have us there. There is no need for me to play the role of the nurse manager, because yes, my title is nurse manager, but in fact, I just do what my superiors want me to do. I am sorry you may not want to hear this, but I can show you the letters in my office. If you were me, you would resign right?... Not always, but sometimes, I say to myself that maybe in the future things will change. Let’s hope for that” P10.
During a field observation, one manager was flaunting their use of their wasta by bypassing all the other line managers in the hospital structures and dealing with the hospital director directly. When asked how they were able to do that, the response was:
“…thank God, I have a good relationship with the hospital director and he believes in me.” Observation Department 3.