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    ABSTRACT: Ao longo das últimas décadas, o número de estrangeiros residentes em Portugal aumentou de forma expressiva. Neste contexto, a comunidade brasileira assumiu uma importância cada vez maior, sendo em 2009 a nacionalidade mais representada, com uma participação de 25% no total de residentes estrangeiros em Portugal. Esta evolução tem, como seria de se esperar, reflexos a outros níveis, em particular no contexto do casamento. Contrariando a tendência decrescente observada para o total de casamentos ocorridos entre 2001 e 2009, aqueles em que pelo menos um dos cônjuges nasceu no Brasil quase quadruplicaram nesse período. Para muitos autores, os casamentos mistos são um bom indicador da integração das comunidades imigrantes na sociedade de acolhimento. Assim, dada a importância da comunidade brasileira residente em Portugal, é relevante observar qual o peso dos casamentos mistos nesta comunidade e analisar seus padrões de matrimônio. A análise estatística dos microdados dos casamentos disponibilizados pelo Instituto Nacional de Estatística possibilitou estudar e caraterizar a evolução dos casamentos registrados em Portugal, entre 2001 e 2009, envolvendo brasileiros residentes em Portugal. Ficou patente a existência de um elevado nível de casamentos mistos, em especial com portugueses, neste período, o que indicia sua integração na comunidade de acolhimento. Verificaram- se igualmente algumas diferenças nos padrões de matrimônio entre os sexos, bem como uma tendência para a diminuição da importância dos casamentos mistos, em especial entre os homens.
    Revista Brasileira de Estudos de População 01/2012; 29(2):361-387.
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    ABSTRACT: In this research, we have analysed the role played by the scope of justice and belief in a just world (BJW) in discrimination against immigrants. In Study 1 (n = 185), we found that the relationship between prejudice and discrimination is mediated by a restricted view of the scope of justice. In addition, the results also showed that this mediation is moderated by BJW insofar as the mediation occurred in participants with a high level of BJW but not in participants with a low level of BJW. Studies 2 and 3 experimentally tested our prediction that the legitimising role played by the scope of justice is guided by a justice motive such as BJW. In both studies, the results showed a greater degree of discrimination against immigrants when a restricted scope of justice was considered but only when the BJW was made salient. In sum, these results introduced an innovation into the literature on the legitimation of social inequalities by demonstrating the relevant role played by the justice perceptions in discrimination against immigrants. Copyright © 2013 John Wiley & Sons, Ltd.
    European Journal of Social Psychology 09/2013; · 1.78 Impact Factor
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    ABSTRACT: The starting point is the principle that there is no immigrant culture, but rather, different ways of living, coexisting and identifying oneself within the cultural worlds that each subject crosses on his or her social path. Here we study Brazilian immigrants in Portugal, working with the first wave (starting at the end of the 1980s) and the second wave (at the turn of the 20th to 21st century). We intend, firstly, to show how identity is reconstructed between two banks: the departure culture and the arrival culture. Secondly, we intend to give a voice to the most silent in the understanding of immigrants: the process of identity reconstruction of Brazilian immigrants is presented, resulting from ethno-biographic interviews. We will consider the cultural transfusion theory and observe the heterogeneous ways of living between cultures, whether by rejecting the departure culture (the Oblato‘s case), refusing the arrival one at a given moment (the mono-cultural subject according to the source culture), living in an ambivalent manner between the two (the multicultural self), or, finally, inventing a third bank, as the poets say, which corresponds to an attitude of including the cultural differences through which one crosses during his or her life history in an intercultural self (the Intercultural Transfuga).
    Diversity. 01/2010;

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