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, 122—129. Amato, P.R. (2000). The consequences of divorce for adults and children. Journal of Marriage and Family, 62 (12), 69—87. Amato, P.R. (2010). Research on divorce: Continuing trends and new

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Journal of Evolutionary Psychology
Authors: Lisa Dillon, Nicole Nowak, Kraig Shattuck, Glenn Weisfeld, Carol Weisfeld, E. Imamoğlu, Marina Butovskaya, and Shen Jiliang

Amato, P.R. and Rogers, S.J. (1997): A longitudinal study of marital problems and subsequent divorce. Journal of Marriage and the Family , 59, 612

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. M. E. Spiro 1975 Marriage payments: A paradigm from the Burmese perspective Journal of Anthropological Research 31 89 115

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’Épopée celtique d’Irlande . Paris Mastrocinque , A. 2009 : Bona Dea and Marriage Rituals in Rome and Ancient Italy . Heidelberg–Messina–Firenze (electronic version) Nădejde , I. – Nădejde Gesticone , A. s. a.: Dicționar Român-Latin Complect

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Mentálhigiéné és Pszichoszomatika
Authors: Anna Susánszky, Éva Susánszky, Piroska Balog, and Mária Kopp

): Masculine Gender Role Stress (MGRS). Behavior Modification , 11 (2): 123–136. Hall, S.S. (2006): Parental predictors of young adults’ belief system of marriage. Current Research in Social Psychology , 12: 22

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George Bocskay in the service of Habsburg marriage diplomacy] , Ars Hungarica XXXIX . 2013 . Suppl. (Tanulmányok Kelényi György tiszteletére [Essays written in honour of György Kelényi]), 54 – 58 . (http

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study 1991–1995 . http://research.dwp.gov.uk/asd/asd5/rrep077.pdf (Letöltve: 2010. X. 27.) Gass-Sternas, K.A. (1994): Single parent widows: Stressors, appraisal, coping, resources, grieving responses and health. Marriage

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The paper examines the gender and ethnicity tie in a Roma community from Romania by considering the women’s point of view towards marriage, couple relations and domestic violence. We can call these Roma “married people” as far as the marriage is the crux point where the danger of sexual impurity, the gendered adulthood and the ethnicity are managed. For women, the marriage is both patriarchal oppression and self-emancipation, space for being exchanged (the bride price is practiced) and for becoming a R(r)omni [married woman as well as romani woman], which is the only gender identity admitted as adult for them: the marital status, the couple relation and the social roles concerning the family life make Roma women protagonists of their own life, human subjects not just objects.

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The present article outlines the history of the prohibition, in the medieval Slavonic tradition, which forbade the Orthodox believers to contract marriages with the “Latins”. The article traces the main cases of the appearance of this prohibition in the Slavonic sources, primarily canon and civil law codes, starting from the eleventh century in Kievan Rus' to the sixteenth century in the Balkans. The form of the prohibition as found in the Syntagma of Matthew Blastares and related legal codes (legislationof Stefan Dušan and the Epitimian Nomocanon) is discussed in especial detail. The Slavonic translation of Blastares' Syntagma was the main channel through which the opinion of Theodore Balsamon on marriages with Latins entered the legal corpus of the Orthodox Slavs. In the texts analysed it was recommended that the Latins be treated as a heterodox group of a particular nature.

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