Det finns många små barn vars föräldrar ursprungligen kommer från andra kulturer, och de har uppfostrats annorlunda än den nya kulturen. De flesta tidigare forskningarna visa att utländska föräldrar står inför flera utmaningar i uppfostrans process som att behålla sin identitet, modersmål och normer. Studiens syfte är att undersöka hur irakiska småbarnsföräldrar uppfostrar sina barn i Sverige. Forskningsmetoden är hermeneutisk där 10 föräldrar, varv fem mammor med barn i åldrarna 2–8 i en intervju, delade med sig av sina upplevelser och erfarenheter. Med hjälp av en tematisk analys identifieras fem teman som en förändrad syn på uppfostran: barn i centrum, en annorlunda familjekonstellation, genusbaserade normer i uppfostran, en diskrepans mellan föräldrars skyldigheter och barnens rättigheter och önskan att behålla föräldrarnas värderingar. Studiens resultat visar att det är en utmaning att uppfostra barn i en ny kultur, därför bör föräldrarna ta hänsyn till de kulturella skillnaderna för att undvika kulturkrock.

Submitted by Rosivalda Pereira (mrs.pereira@ufma.br) on 2017-05-22T19:24:56Z No. of bitstreams: 1 MariaLourdesNobreSouza.pdf: 1694067 bytes, checksum: 604951f7eb06f0d9bbdb340c5820d789 (MD5) / Made available in DSpace on 2017-05-22T19:24:56Z (GMT). No. of bitstreams: 1 MariaLourdesNobreSouza.pdf: 1694067 bytes, checksum: 604951f7eb06f0d9bbdb340c5820d789 (MD5) Previous issue date: 2016-06-03 / Fundação de Amparo à Pesquisa e ao Desenvolvimento Científico e Tecnológico do Maranhão (FAPEMA) / This research aims to describe and analyze the argument sustained by professionals from different sectors of society related to adoption that support the "new culture of adoption". This refers to a set of ideas that have been introduced in Brazil for almost three decades by the adopting national movement, which currently enjoys a great political insertion in state spheres. The "new culture of adoption" objectives guarantee the right to family living and community to institutionalized children and adolescents by encouraging the practice of adoption. It is observed a certain stuck to their roots disregard towards generating factors that lead children and adolescents not to stay in their families of origin, need to be placed in a foster family. Therefore, it is the question if the current disseminators discourses of "new culture of adoption" would not be extolling the adoption as a "solution" more feasible for the problems of the needy children in the country and with it, covering up and naturalizing the social issues that lead many socially excluded families to lose their parental authority over their children. The survey was conducted from the content analysis of seven lectures given by professionals in defense of the "new culture of adoption", which were part of the program of the First online National Congress on Adoption (CONADOTE), occurred in 2015. Five categories emerged from the analysis of these lectures: the situation of institutionalized children and adolescents, examination of legislation and legal adoption procedures, references to the service network, the disqualification of the biological family and the adoption as a solution, which were analyzed based the theoretical framework of Social Psychology in a socio-historical perspective, and related areas. It is concluded that the "new culture of adoption", despite victories in relation to the increased visibility of the practice of adoption, remains fighting for the same ideals of the beginning of its creation, seeking to ensure family and community life to such public children and youth by finding families willing to adopt it, confirming the idea of adoption as a solution to the problems that quota had as "no family". Thus, there is a disqualification of the origin family and the fight for the adoption ceases to be an exceptional measure, as it is considered legal. Finally, it appears that the ideas defended by the "new culture of adoption" are inscribed within the larger interests of the current economic order, characterized by the ideals of neo-liberal capitalism. / Esta pesquisa tem como objetivo geral circunscrever e analisar a argumentação sustentada por profissionais de diferentes setores da sociedade vinculados à adoção que apoiam a “nova cultura da adoção”. Esta se refere a um conjunto de ideias que vêm sendo instauradas no Brasil há quase três décadas pelo movimento nacional de adoção, que atualmente desfruta de grande inserção política nas esferas estatais. A “nova cultura da adoção” objetiva garantir o direito à convivência familiar e comunitária a crianças e adolescentes institucionalizados, através do incentivo à prática da adoção. Observa-se, neste sentido certa desconsideração em relação aos fatores geradores que levam crianças e adolescentes a não permanecerem em suas famílias de origem, necessitando ser colocados em família substituta. Diante disso, cabe o questionamento se os discursos atuais disseminadores da ”nova cultura da adoção” não estariam exaltando a adoção enquanto “solução” mais viável para os problemas da infância desvalida do país e com isso, encobrindo e naturalizando as questões sociais que levam inúmeras famílias excluídas socialmente a perderem o poder familiar sobre seus filhos. A pesquisa foi realizada a partir da análise do conteúdo de sete palestras ministradas por profissionais que vêm se notabilizando na defesa da “nova cultura da adoção”, as quais fizeram parte da programação do I Congresso Nacional on line de Adoção (CONADOTE), ocorrido 2015. Cinco categorias emergiram da análise destas palestras: A situação de crianças e adolescentes institucionalizados, Exame da legislação e de procedimentos jurídicos da adoção, Referências à rede de atendimento, A desqualificação da família biológica e A adoção como solução, as quais foram analisadas com base no arcabouço teórico da Psicologia Social em uma perspectiva sócio-histórica, além de áreas afins. Concluiu-se que a “nova cultura da adoção”, apesar das vitórias conquistadas no que tange à maior visibilidade em relação à prática da adoção, permanece lutando pelos mesmos ideais do início de sua criação, buscando garantir a convivência familiar e comunitária ao referido público infanto-juvenil através da busca de famílias que se disponham a adotá-lo, confirmando a ideia de adoção enquanto solução para os problemas deste contingente tido como “sem família”. Desta forma, observa-se a desqualificação da família de origem e a luta para que a adoção deixe de ser uma medida excepcional, como é considerada juridicamente. Por fim, verifica-se que as ideias defendidas pela “nova cultura da adoção” se inscrevem dentro dos interesses maiores da ordem econômica vigente, caracterizada pelos ideais do capitalismo neoliberal.

No description available.

The expression ‘New Culture Movement’ was born in summer 1919, in the intersections of academic debate, political activism, media coverage and intellectual marketing strategies. I have traced the emergence of the phrase and the discourses around it, using sources like journals, newspapers, student essays, advertisements and conference protocols. The New Culture Movement was a buzzword, deployed by practically-minded but lesser-known intellectuals to promote agendas they had held long before its invention. Many notions we associate with the Movement until today already surrounded it in 1919: for example, that it was connected to the political protests of ‘May Fourth,’ and driven by star intellectuals such as Hu Shi and Chen Duxiu. But closer scrutiny reveals that the New Culture Movement and its network of associations were a construct, an amalgam of newspaper stories and intellectual marketing ploys: the connection to May Fourth was created by newspapers; the intellectuals at the periphery drew upon Hu Shi’s and Chen Duxiu’s prestige to add glamour to their own agendas. Nevertheless, the New Culture Movement shaped China’s 20th century. As only some agendas could credibly be sold as the Movement, it catalysed the plethora of competing agendas that had emerged since the 19th century to tackle the challenges of a changed world order. The New Culture Movement later became a founding myth of ‘Modern China’ and was regarded as the obvious result of global trends towards ‘modernisation,’ which visionary intellectuals recognised. But more recent literature has decentred the Movement, noted a longer history of its ideas and the careerism of its participants. I drive this point further by showing that, at the Movement’s very core, were practically-minded business and marketing strategies, deployed by numerous, lesser-known actors. It was in this way that the course for 20th-century China and one of its founding myths was set.

Cette thèse s'intéresse aux mariages et aux couples franco-britanniques en France au cours d'un long XVIIIe siècle, s'étendant des années 1680 aux années 1820. Afin de caractériser ces mariages, et la nature de leur mixité, nous avons choisi de les étudier selon trois approches : juridique, communautaire et socioculturelle. La première approche a exposé les différences entre le droit matrimonial britannique et français et a déterminé comment se contractait un mariage unissant deux personnes de nationalité, et souvent de religion, différente, en notant comment la justice française a su construire des réponses aux problèmes spécifiques posés par de tels mariages. Un intérêt particulier a été porté à la question de ces mariages face à la norme étatique et canonique, ainsi qu'à l'enjeu de la nationalité dans le cadre d'un mariage bi-national. La deuxième approche a étudié les pratiques matrimoniales des Britanniques de Nantes et de Boulogne-sur-Mer, en distinguant entre mariages exogames et endogames. Nous avons montré comment le choix de contracter un mariage mixte varie selon la nature de la population britannique dans la ville, selon la génération des Britanniques présents, selon le genre du conjoint britannique, et selon le rang social. La troisième approche a dressé un tableau des couples franco-britanniques, en analysant leurs rencontres, leurs choix linguistiques, religieux et éducatifs, et leurs difficultés. Nous avons ainsi montré l'émergence d'une culture familiale franco-britannique. Notre travail témoigne comment, à l'échelle des autorités, de la ville et du couple, le mariage franco-britannique a pu se concevoir comme un vecteur privilégié d'intégration. / This thesis offers a study of Franco-British couples and marriages in France during a long eighteenth century, from the 1680s to the 1820s. In order to characterise and demonstrate the exact nature of their diversity, they have been studied from three angles : legal, social and cultural. The first highlights the differences between British and French marriage law, and defines how a marriage between people of different nationalities, and often different religions, was observed. It also establishes the solutions brought to the specific problems arising from such intermarriages by the French justice system. Particular emphasis has been put on how these marriages accommodated State and canonical conventions, as well as on the issue of nationality with regard to binational marriages. The second angle examines the marriage practices of the British population in the French towns of Nantes and Boulogne-sur-Mer, differentiating between endogamous and exogamous marriages. This thesis also shows the variables governing the choice to marry into the French community: the nature of the British presence; the generation the British migrants belonged to; the gender of the British spouse; social rank. The third angle paints a comprehensive picture of Franco-British couples by analysing how they met, their choices of language, religion and schooling. From this can be established the emergence of a Franco-British family culture. This work thus indicates that Franco-British marriages can be viewed, by officialdom, local populations and the couples themselves, as a privileged vector of integration into French society.

No description available.

Made available in DSpace on 2016-04-27T18:47:20Z (GMT). No. of bitstreams: 1 PAULO GREVEN.pdf: 12070633 bytes, checksum: cf91d06cb70d823be9b6df8856b625af (MD5) Previous issue date: 2007-02-14 / This essay handles the discussion on the process of human aging. The attendance offer is respectful and shows dignity towards the elderly. It is a theme that seeks to open up space for a debate on a new vision other than what is aging in the 21st century. It is a case study, whose hypothesis is tested by means of a qualitative research done on elders which are hosted in an enterprise that is specifically designed for this age cluster. This research attempts to comprehend why and how the elder decides to venture out of his establishment to live in a hotel-residence, using the interviews with a group of elders living in the Solar Ville Garaude institution, located in Alphaville, district of Barueri, state of Sao Paulo, as backbone for the research. It analyses how the institution ministers to their bio psychosocial needs, using the method of participative observation. The analysis of the results consolidates itself within parameters defined by bibliographic researches and documentaries on the matter of aging and is complemented by the daily work experience of the researcher in institutions that are concentred on this segment. It discusses a question that shows itself to be valid in view of the constant increase of this population. It still reflects the importance of caring, creative and innovative attendance to this social group by the public and private institutions, avowing the value of respecting and even surpassing the basic principles of caring for elderly, fragile or active, in his moment in live and in his singularity. It is a calling towards a new culture, one in which the individual awareness of eudaemonia is the main parameter / Quais os motivos que levam o idoso, por vontade própria a sair de casa para morar em uma instituição de longa permanência? Esta foi a pergunta guia da entrevista feita a um grupo de 10 idosos de condição sócio cultural de classe média e alta, com 60 anos ou mais, de ambos os sexos, hospedados em um empreendimento voltado para essa faixa etária, conferindo se a proposta de uma casa construída, administrada e voltada para os cidadãos mais velhos, é viável. Analisa como a instituição, Solar Ville Garaude, localizado no município de Barueri, estado de São Paulo, atende suas necessidades biopsicossociais, usando o método da observação participante.Entre os principais motivos que levam o idoso a sair de casa para morar em um hotel-residência, podemos elencar: solidão, sensação de insegurança, dificuldades quanto a acessibilidade, cansaço em relação à administração da casa, percepção de fragilidade e medo de não ter a quem recorrer, além de relatos de estados de depressão. A análise dos resultados se apóia em parâmetros definidos a partir de pesquisas bibliográficas e documentais sobre o processo de envelhecimento e é complementada pela experiência do trabalho diário do pesquisador na instituição. É relevante e significativo entender por que e como o idoso com poder aquisitivo de padrão classe média, decide sair de sua moradia e morar em um hotel-residência. Questão que se mostra válida em vista do constante aumento dessa população. A pesquisa reflete ainda sobre a importância do bom atendimento, criativo e inovador, a esse grupo social pelas instituições públicas e privadas. Ressaltando o respeito e a superação dos princípios básicos de atendimento ao idoso, frágil ou ativo, em sua singularidade, e com diferentes situações de dependência. A moradia fora da residência familiar possibilita boa qualidade de vida, permitindo ao idoso e à família novos laços relacionais e atendimento satisfatório. O caso estudado mostrou que a instituição é um local de inclusão, apresentando a possibilidade de uma nova cultura de acolhimento ao cidadão que envelhece, em que a sensação individual de bem-estar e felicidade seja o parâmetro principal. Um ensaio que abre espaço para a discussão de uma nova visão sobre o morar no século XXI

Le présent travail étudie le mouvement écologique en Bulgarie (1987-2014) comme un représentant typique et spécifique des nouveaux mouvements sociaux. Il s'agit de questionner en particulier les rapports qui lient l'écologie, la politique et l'engagement. L'évolution du mouvement est observée dans sa continuité historique, au niveau macro (dans sa relation avec les enjeux politiques majeurs de notre temps), au niveau méso (dans son contexte structurel et culturel) et au niveau micro (celui de l’individu engagé). L'approche générale est interdisciplinaire, elle réunit histoire politique, anthropologie, sociologie, philosophie et psychologie. L'analyse fait combiner méthodes qualitatives et comparatives et quantitatives. Le mouvement écologique en Bulgarie est un acteur sociopolitique d'un nouveau type qui a ancrage profond et une dimension éthique et politique. En tant que mouvement contestataire et trans-partisan véhiculant une “politique citoyenne” authentique opposée à “la politique politicienne” du statu quo, il fait promouvoir une culture civique participative; la personnalité humaine y joue un rôle fondamental. Il apparaît également comme un des facteur de la démocratisation de fait de la vie politique du pays après la chute du régime totalitaire. Le mouvement se construit en espace de dépassement de la politique héritée du siècle passé annonçant la nécessité d'une nouvelle «politique planétaire», fondée sur de nouvelles synthèses de valeurs et de pratiques. Par ailleurs, il reflète une attitude particulière envers la nature liée aux spécificités de la culture nationale. / This study examines the Green Movement in Bulgaria (1987-2014) as a typical and specific example of the New Social Movements. It focuses on the interconnection between environmentalism, politics and participation. We present the movement along with its evolution and analyse it on three levels: macro (through its relation to the most important contemporary issues, phenomena and processes); meso (in the national context during the past three generations); and micro (through the prism of individuals and their experience). Our general approach is interdisciplinary, combining qualitative, comparative and quantitative methods. Bulgaria’s green movement is a citizen and political movement of a new type. In the context of the New Social Movements, it is an actor of challenging the status quo; a moral corrective of the power, which implements a genuine ‘citizen environmental politics.’ Secondly, it introduces and fosters New Culture and New Politics based on a novel set of values, practices and behavioural models: one where the individual is essential. Thirdly, it is one of the pillars of Bulgarian civil society, a key factor in democratizing the socio-political life. Last but not least, it is a vehicle of an Eco-humanism originating in the specific environment that gave birth to the citizens’ movements in Eastern Europe under the totalitarian regimes and during the Democratic Transition. It also embodies a specific national attitude towards nature, traditionally stemming from peculiarities of Bulgarian culture.