Esta pesquisa, fundamentada na Psicologia Intercultural e na Antropologia Social, se propôs a compreender quais são as vivências, relacionadas aos aspectos étnicos e religiosos, existentes no casamento entre uma brasileira (muçulmana ou não) e um muçulmano estrangeiro. Para tal foi adotado o método etnográfico, presencial e virtual, tendo como campo empírico presencial uma comunidade turca muçulmana localizada na cidade de São Paulo e uma comunidade muçulmana localizada na cidade de Barretos, interior de São Paulo. Como campo empírico virtual a pesquisa contou com blogs pessoais, comunidades no Facebook e vídeos amadores produzidos por brasileiras casadas com muçulmanos turcos e árabes, uma vez que se entende o espaço cibernético como uma dimensão constitutiva de uma sociedade, onde os sujeitos se constroem e atuam. Os colaboradores desta pesquisa foram brasileiras casadas com muçulmanos turcos ou árabes, tanto do ambiente presencial quanto virtual e membros pertencentes as comunidades especificadas. Como instrumento de coleta de dados, a pesquisa contou com a observação participante da pesquisadora nas comunidades muçulmanas já referidas e em casas de casais interculturais (brasileira casada com muçulmano árabe ou turco) e casais turcos, com as observações feitas em vídeos amadores (disponibilizados no YouTube) produzidos por algumas interlocutoras como também os produzidos por outras brasileiras que se relacionavam ou haviam se casado com um muçulmano turco ou árabe, em notícias jornalísticas ou institucionais viabilizadas na rede, assim como em material televisivo: filmes e novelas. Os registros feitos em caderno de campo também foram utilizados, assim como se utilizou entrevistas abertas realizadas presencialmente e/ou via Skype, WhatsApp ou e-mail. Os dados coletados estão inseridos e analisados por eixos temáticos e encontram-se distribuídos ao longo do texto, simultaneamente à teoria. Com efeito, concluiu-se que os encantos estiveram presentes na aprendizagem de uma nova cultura; músicas, sabores, paisagens e o relacionar-se com um homem que ainda guarda o romantismo perdido de muitos brasileiros. Os desencantos se referiram a novos hábitos alimentares, a aceitação da nova religião (islâmica) pela família brasileira e a vivência em terras em que os papéis de gênero são bem delineados. Contudo, também se encontrou nessa pesquisa, a problemática dos relacionamentos realizados de forma integral no mundo virtual, em que muitas brasileiras são utilizadas como trampolim para esses homens deixarem a crise financeira de seus países, o que acaba por resultar em casamentos interculturais com enfrentamento de altos níveis de dificuldades, incluindo brasileiras vítimas de vários tipos de abusos. / This research, grounded on Intercultural Psychology and Social Anthropology, aimed to understand the experiences related to the ethnic and religious aspects of the marriage between a Brazilian woman (Muslim or not) and a foreign Muslim man. The study used the ethnographic method, using virtual and face-to-face methods to collect empirical data, having a Turkish Muslim community located in the city of São Paulo and a Muslim community located in the city of Barretos, in the interior of São Paulo state, for the face-to-face interactions. In order to collect the virtual empirical data, the researcher accessed personal blogs, Facebook communities and amateur videos produced by Brazilian women married to Turkish and Arab Muslim men, since the cyber space is understood as a constitutive dimension of a society, where the subjects build themselves and act. The collaborators of this research were Brazilian women married to Turkish or Arab Muslims, both from the face-to-face and virtual environments, and members belonging to the specified communities. Research included participant observation of the researcher in the Muslim communities already mentioned and in houses of intercultural and Turkish couples as data collection instrument. Intercultural couples were Brazilian women married to Arab or Turkish Muslim men. Amateur videos produced by some interlocutors, available in YouTube, were used for observation. Videos produced by other Brazilian women who had relationship or had married Turkish or Arab Muslim men, reports or institutional news available on the internet and television material such as movies and soup operas were also sources for participant observation. Other materials used were registers made in the field notebook and open face-to-face, Skype, WhatsApp or e-mail interviews. Collected data were inserted and analyzed by thematic axes, distributed simultaneously with the theoretical concepts throughout the text. It was concluded that charms were present in learning a new culture; music, flavors, landscapes and the relationship with a man who still keeps the lost romanticism of many Brazilians. However, the disenchantment refers to new eating habits, the acceptance of the new (Islamic) religion by the Brazilian family and the experience in lands where the gender roles are well delineated. However, the research also found the issue of relationships fully developed in the virtual world, in which many Brazilian women are used as a springboard for these men to leave the financial crisis of their countries. This ultimately results in intercultural marriages that face several difficulties, including Brazilian women being victim of various types of abuse.

Submitted by admin tede (tede@pucgoias.edu.br) on 2017-09-29T20:02:13Z No. of bitstreams: 1 Marta Carmo.pdf: 783901 bytes, checksum: 448b2c28a3356bdcdcd9ca381ab6fcd6 (MD5) / Made available in DSpace on 2017-09-29T20:02:13Z (GMT). No. of bitstreams: 1 Marta Carmo.pdf: 783901 bytes, checksum: 448b2c28a3356bdcdcd9ca381ab6fcd6 (MD5) Previous issue date: 2006-08-01 / This paper aims to comprehend the development of intersubjective processes in intercultural marriages. It goes from a cultural-historic perspective of development, identifying the main points on Vygotsky’s work that remark the question of intersubjective processes as well as on the works of his fellows on the same theme. Thus, the intersubjective processes are viewed in face of two followers of Vygotsky; Valsiner, who comprehends the intersubjective process as the transcendence of the private world towards the co-construction of a common basis that favors the relationship; and also the work of Matusov, who goes from the premise that even in argument situations, it is possible to coordinate the contributions of the participants and to constitute intersubjectivity. As a background for this essay, the qualitative epistemology of Gonzalez Rey made it possible for the constructive-interpretative analysis of the intersubjective reality of the research couples. The empirical moment was achieved with two couples, where the mates were born in distinct countries but live, nowadays, in the town of Goiania – GO. The couples were interviewed at their own homes. The conclusion, as Buber conceives it, is the significance of the dialogic attitude for the development of interpersonal processes in intercultural marriages, as stated by either Valsiner or Matusov. Another relevant aspect is that of the surfacing of the historic flow of the mates personal history, as well as the marital relationship history as a essential aspect for the development of interpersonal processes. / Este estudo busca compreender o desenvolvimento da intersubjetividade em casamentos interculturais. Para tanto, parte-se de uma perspectiva histórico-cultural do desenvolvimento, identificando pontos-chave da obra de Vygotsky que apontam a questão dos processos intersubjetivos e de seus seguidores que desenvolvem essa temática. Assim, enfocam-se os processos intersubjetivos tendo em vista dois seguidores de Vygotsky; Valsiner, que compreende o processo intersubjetivo como a transcendência do mundo privado rumo à co-construção de uma base comum que favorece o relacionamento, e Matusov, que parte da premissa de que, mesmo em situações de discordância, é possível coordenar as contribuições dos participantes e constituir a intersubjetividade. Como pano de fundo deste trabalho, contou-se com a epistemologia qualitativa de González Rey, que propiciou a análise construtivo-interpretativa da realidade intersubjetiva dos casais pesquisados. O momento empírico foi realizado com dois casais, cujos cônjuges nasceram e viveram em países distintos e que hoje residem na cidade de Goiânia-GO. Realizou-se entrevistas com os casais, em suas próprias residências. Conclui-se, como concebe Buber, a importância da atitude dialógica para o desenvolvimento de processos interpessoais em casamentos interculturais, seja nos termos preconizados por Valsiner ou por Matusov. Outro aspecto relevante diz respeito ao resgate do fluxo histórico das histórias pessoais dos cônjuges, bem como da história do relacionamento conjugal como um aspecto fundamental para o desenvolvimento da intersubjetividade.

Made available in DSpace on 2016-04-28T20:38:31Z (GMT). No. of bitstreams: 1 Carolina Tavares da Silva Louback.pdf: 906735 bytes, checksum: 7307dc7f3315b575d0c50629789ed016 (MD5) Previous issue date: 2012-09-26 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The facility with which people move and communicate in the modern world has contributed to the growing number of intercultural marriages. Based on the systemic comprehension of conjugality and family, this research aimed to contribute to the understanding of the processes involved in the formation of intercultural couples and families. For this purpose, a documental research was carried out having as its analysis material the contents of posts from 10 blogs by Brazilian women who are married to foreigners and live outside Brazil. Two thematic axes have been adopted, a priori the immigration and the relation with the foreign culture and the intercultural conjugal and family relationship. The material collected was submitted to a categorial qualitative analysis, using analogy as a criterion, and to an interpretation of the contents; the similarities and specificities of the material collected were later analyzed. Our analysis of the accounts posted has allowed us to conclude that the process of cultural adaptation experienced by the immigrants was successful. They counted on the support received by their husband or wife, their families, and the immigrant s own personal resources. The daily contact with their own culture is made possible by blogs, of the virtual diary type, as well as through the use of the Portuguese language, which act as vehicles for the maintenance of the affective bonds with their original families and friends. The intercultural couples who have been studied work hard to develop a new way which encompasses both cultures. Thus, they realize the wedding ceremony in both countries; they value each other s cuisine; they transmit their respective mother-tongues to their children; and they join the cultural celebrating rites of both cultures. The results obtained are relevant to psychotherapists who work with intercultural couples and families, as well as to professionals interested in the development of educational actions and actions which promote the health of the entire social network of those who experience this process / A facilidade de locomoção e de comunicação crescente no mundo atual tem contribuído para o aumento do número de casamentos interculturais. Alicerçada em uma compreensão sistêmica da conjugalidade e da família, o objetivo desta dissertação foi contribuir para o entendimento dos processos implicados na formação de casais e famílias interculturais. Para tanto foi realizada uma pesquisa documental utilizando-se como material de análise o conteúdo dos posts de 10 blogs de brasileiras casadas com estrangeiros e domiciliadas fora do Brasil. Foram adotados dois eixos temáticos, a priori a migração e a relação com a cultura estrangeira, e o relacionamento conjugal e familiar intercultural. O material colhido foi submetido à análise qualitativa categorial, segundo o critério de analogia, procedendo-se também à interpretação do conteúdo; posteriormente foram tratadas as semelhanças e especificidades do material categorizado. Nossa análise dos relatos postados permitiu concluir que o processo de adaptação cultural vivenciado pelas imigrantes foi bem sucedido, tendo contado com o apoio do cônjuge, das famílias de origem e de recursos pessoais da própria imigrante. O contato diário com a própria cultura é viabilizado por meio dos blogs, do tipo diário virtual, e pelo emprego da língua portuguesa, que atuam como veículos para a manutenção dos laços afetivos com a família de origem e os amigos. Os casais interculturais estudados empenham-se em desenvolver um novo caminho que englobe ambas as culturas, por meio da realização da cerimônia de casamento nos dois países, da valorização da culinária de ambas as culturas, da transmissão das duas línguas maternas aos filhos, bem como da junção dos rituais comemorativos das duas culturas. Os resultados obtidos são relevantes para os psicoterapeutas que trabalham com casais e famílias interculturais, bem como para todos os profissionais interessados no desenvolvimento de ações educativas e de promoção de saúde de toda a rede social daqueles que vivenciam este processo

Esta pesquisa, fundamentada na Psicologia Intercultural e na Antropologia Social, se propôs a compreender quais são as vivências, relacionadas aos aspectos étnicos e religiosos, existentes no casamento entre uma brasileira (muçulmana ou não) e um muçulmano estrangeiro. Para tal foi adotado o método etnográfico, presencial e virtual, tendo como campo empírico presencial uma comunidade turca muçulmana localizada na cidade de São Paulo e uma comunidade muçulmana localizada na cidade de Barretos, interior de São Paulo. Como campo empírico virtual a pesquisa contou com blogs pessoais, comunidades no Facebook e vídeos amadores produzidos por brasileiras casadas com muçulmanos turcos e árabes, uma vez que se entende o espaço cibernético como uma dimensão constitutiva de uma sociedade, onde os sujeitos se constroem e atuam. Os colaboradores desta pesquisa foram brasileiras casadas com muçulmanos turcos ou árabes, tanto do ambiente presencial quanto virtual e membros pertencentes as comunidades especificadas. Como instrumento de coleta de dados, a pesquisa contou com a observação participante da pesquisadora nas comunidades muçulmanas já referidas e em casas de casais interculturais (brasileira casada com muçulmano árabe ou turco) e casais turcos, com as observações feitas em vídeos amadores (disponibilizados no YouTube) produzidos por algumas interlocutoras como também os produzidos por outras brasileiras que se relacionavam ou haviam se casado com um muçulmano turco ou árabe, em notícias jornalísticas ou institucionais viabilizadas na rede, assim como em material televisivo: filmes e novelas. Os registros feitos em caderno de campo também foram utilizados, assim como se utilizou entrevistas abertas realizadas presencialmente e/ou via Skype, WhatsApp ou e-mail. Os dados coletados estão inseridos e analisados por eixos temáticos e encontram-se distribuídos ao longo do texto, simultaneamente à teoria. Com efeito, concluiu-se que os encantos estiveram presentes na aprendizagem de uma nova cultura; músicas, sabores, paisagens e o relacionar-se com um homem que ainda guarda o romantismo perdido de muitos brasileiros. Os desencantos se referiram a novos hábitos alimentares, a aceitação da nova religião (islâmica) pela família brasileira e a vivência em terras em que os papéis de gênero são bem delineados. Contudo, também se encontrou nessa pesquisa, a problemática dos relacionamentos realizados de forma integral no mundo virtual, em que muitas brasileiras são utilizadas como trampolim para esses homens deixarem a crise financeira de seus países, o que acaba por resultar em casamentos interculturais com enfrentamento de altos níveis de dificuldades, incluindo brasileiras vítimas de vários tipos de abusos. / This research, grounded on Intercultural Psychology and Social Anthropology, aimed to understand the experiences related to the ethnic and religious aspects of the marriage between a Brazilian woman (Muslim or not) and a foreign Muslim man. The study used the ethnographic method, using virtual and face-to-face methods to collect empirical data, having a Turkish Muslim community located in the city of São Paulo and a Muslim community located in the city of Barretos, in the interior of São Paulo state, for the face-to-face interactions. In order to collect the virtual empirical data, the researcher accessed personal blogs, Facebook communities and amateur videos produced by Brazilian women married to Turkish and Arab Muslim men, since the cyber space is understood as a constitutive dimension of a society, where the subjects build themselves and act. The collaborators of this research were Brazilian women married to Turkish or Arab Muslims, both from the face-to-face and virtual environments, and members belonging to the specified communities. Research included participant observation of the researcher in the Muslim communities already mentioned and in houses of intercultural and Turkish couples as data collection instrument. Intercultural couples were Brazilian women married to Arab or Turkish Muslim men. Amateur videos produced by some interlocutors, available in YouTube, were used for observation. Videos produced by other Brazilian women who had relationship or had married Turkish or Arab Muslim men, reports or institutional news available on the internet and television material such as movies and soup operas were also sources for participant observation. Other materials used were registers made in the field notebook and open face-to-face, Skype, WhatsApp or e-mail interviews. Collected data were inserted and analyzed by thematic axes, distributed simultaneously with the theoretical concepts throughout the text. It was concluded that charms were present in learning a new culture; music, flavors, landscapes and the relationship with a man who still keeps the lost romanticism of many Brazilians. However, the disenchantment refers to new eating habits, the acceptance of the new (Islamic) religion by the Brazilian family and the experience in lands where the gender roles are well delineated. However, the research also found the issue of relationships fully developed in the virtual world, in which many Brazilian women are used as a springboard for these men to leave the financial crisis of their countries. This ultimately results in intercultural marriages that face several difficulties, including Brazilian women being victim of various types of abuse.

Måste det nödvändigtvis vara invecklat och svårt med interkulturella relationer? Innebär kärleksrelationer över gränserna mer komplikationer än andra förhållanden där man delar kultur, religion och etnicitet? Det finns uppenbarligen många människor som fattar tycker för varandra oavsett nationalitet och tro, men i flera skönlitterära romaner skildras en bild av att det är mer eller mindre omöjligt att få ett sådant förhållande att fungera. Jag vill dock gärna fortsätta att tro att kärleken beror mer på en sorts personkemi och attraktion människor emellan, något som man inte direkt kan sätta fingret på men som ändå finns där. I min uppsats skildrar och analyserar jag två populära och spridda romaner för att ta reda på vilken bild som framställs när det gäller kärleken mellan en mörkhyad muslimsk man och en vit kristen kvinna. I diskussionen redogör jag för mina egna tankar och åsikter om romanerna, samt beskriver hur jag tror de påverkar människor som tar del av dem genom bok eller film. Resultatet av romananalyserna visar att de båda redogör för en väldigt negativ och mörk bild vad det gäller de kärlekspar som det handlar om, och det är framförallt männen i historierna som presenteras på ett negativt sätt, och som kan bekräfta islamofoba och invandrarfientliga uppfattningar som finns i samhället. / Does it always have to be complicated with intercultural relations? Is it so difficult with love when it comes to people with different religions, backgrounds and cultures? True, many persons fall in love whatever the nationality or faith happen to be, but is it like the popular books and movies describes – more or less impossible to fulfill a intercultural relationship? I don’t think so, and I will still keep on believing that love is something that depends on other things like the chemistry of human beings, and the strong feelings between two people, that make them cross the borders and just feel the love. In my essay I will analyze and describe how two popular and worldwide spread novels describes and presents the love between a dark-skinned Muslim man and a white Christian women, and I will also discuss what I think these two will represent, and what kind of signals they give to the people who read about them and see them on film. The result of the investigation turns out to be that these two novels describe a very negative and dark picture of the two couples that the novels are about. And it is particularly the two men in the stories who is presented in a negative way, and which also can confirm islamophobic and anti-immigrant views.

This study is on the influence of Biblical teaching and church participation on marital commitment and adjustment of Evangelical intercultural couples of Filipinas with North American Caucasian husbands. The project is based on literature research and fieldwork. Consideration was given to literature on intercultural marriage, Biblical theology on intercultural marriage, and on pertinent Philippine and North American mainstream cultural values. The sample in the field research consists of 23 couples. Each spouse was interviewed by phone for one hour. Thus, 46 one-hour interviews were conducted that included assessment of demographic and church activity data; levels of the couples' marital commitment and adjustment, and a personal interview. The study found that Biblical teaching functioned as a constraining force against divorce, as the principle for unconditional sacrificial love, and as a guiding principle in dealing with differences and adjustments. It was the foundation on which the couples attempted to establish common values for their marriage life. Joint church participation that is adequate gave them a sense of extended family; a sense of being rooted and belonging together as a couple and their children; and spiritual nurture. It helped establish a common Evangelical Christian identity, regardless of their diverse cultures or previous religious backgrounds. The study also points to potential improvements for churches in ministering to intercultural couples. / PRACTICAL THEOLOGY / DTH (PRACTICAL THEOLOGY)

This study is on the influence of Biblical teaching and church participation on marital commitment and adjustment of Evangelical intercultural couples of Filipinas with North American Caucasian husbands. The project is based on literature research and fieldwork. Consideration was given to literature on intercultural marriage, Biblical theology on intercultural marriage, and on pertinent Philippine and North American mainstream cultural values. The sample in the field research consists of 23 couples. Each spouse was interviewed by phone for one hour. Thus, 46 one-hour interviews were conducted that included assessment of demographic and church activity data; levels of the couples' marital commitment and adjustment, and a personal interview. The study found that Biblical teaching functioned as a constraining force against divorce, as the principle for unconditional sacrificial love, and as a guiding principle in dealing with differences and adjustments. It was the foundation on which the couples attempted to establish common values for their marriage life. Joint church participation that is adequate gave them a sense of extended family; a sense of being rooted and belonging together as a couple and their children; and spiritual nurture. It helped establish a common Evangelical Christian identity, regardless of their diverse cultures or previous religious backgrounds. The study also points to potential improvements for churches in ministering to intercultural couples. / PRACTICAL THEOLOGY / DTH (PRACTICAL THEOLOGY)