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The ethnic and confessional diversity of the population imposes a communication, an interference of different ethno-confessional communities. Mixed marriage is one of the factors providing the link between interethnic and interreligious communities. As these communities were living together, it was natural that this "cooperation" should be visible in the case of marriage. Given the context, mixed marriages acquired an innate inter-culturalism due to the need to live together. Mixed marriage may be one of the social mechanisms to alter traditional spiritual values. It is a crossing of the barriers imposed by identity borders. [ABSTRACT FROM AUTHOR]

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An absorbing story is narrated by the child of a mixed marriage, Hindu and Muslim, in the first quarter of the twentieth century. At once creative and critical, the memoir is innovatively structured. In its ex-centricity to established forms and styles it seeks to represent substantially and formally the disjunctivity of memory, the flux of experience and everyday living, and the incertitude of meaning. Through a muddle of anecdotes, conversations and dialogues with the self, the minority subject is produced as always in process. [ABSTRACT FROM AUTHOR]

From a demographic perspective, Cluj has been characterised by great ethnic and denominational diversity. Besides Romannians, here have lived Hungarians, Germans, Jews, Gypsies, etc. As regards the denominations that are found in this space, these include people of Orthodox, Greek Catholic, Roman Catholic, Protestant, Lutheran, Mosaic as well as other confessions. In this context, mixed marriages perform the function of a linking element in society, their existence having the potential to reduce the likelihood of violent conflicts between various ethnic groups and increase the social cohesion of the society. [ABSTRACT FROM AUTHOR]

This study follows the evolution of the laws regarding marriage in Romania, between 1890- the moment secular law was introduced in Transylvania--and 2010, the last year before the entry into force of the New Civil Code. Considering the different institutional context of the former Principalities that united to form Romania in 1918, the study also reviews the Civil Code drawn up under the reign of A. I. Cuza in 1865 since it was going to remain, with only minor modifications, the centerpiece of Romanian matrimonial law for over one and a half centuries. The 1954 Family Code and the changes introduced in matrimonial law after 1990 are also discussed in the present study. [ABSTRACT FROM AUTHOR]

Copyright of Studii Teologice is the property of Studii Teologice and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)