Conferințele de Vară de La Telciu Ediția A III-a Program

Scientific board/Comitet tiinific
Tnde Komromi, Senior Research Fellow, Department of European

Ethnology and Cultural Anthropology, University of Pcs, Hungary
Alfredo Canavero, Profesor Dr., Departament of Historical Studies,
The University of Milan, Italy
Ali Abdelhafiz Moursi, Associate Prof. Dr., Vice Dean for Graduate
Studies& Research, Faculty of Arts, Assiut University, New Valley,
Egypt.
Ovidiu Ghitta, Associate Prof. Dr., Dean of the Faculty of History and
Philosophy, Babe-Bolyai University, Cluj-Napoca, Romania
Alina Ioana Branda, Associate Prof. Dr., Faculty for European
Studies, Babe-Bolyai University Cluj-Napoca, Romania
Ionu Costea, Associate Prof. Dr., Faculty of History and Philosophy,
Babe-Bolyai University, Cluj-Napoca, Romania
Dra Andrea Czgny, Assistant Lecturer, Faculty of Letters,
Department of Hungarian Ethnology and Anthropology, Babe-
Bolyai University Cluj-Napoca, Romania

Organizers/Organizatori
Valer Simion Cosma
Bogdan Vlad Vtavu
Nicolae Bosbiciu

Partners/Parteneri
Primria i Consiliul Local ale comunei Telciu
Editura Eikon Cluj-Napoca
Liga Oamenilor de Cultur Bonideni
Universitatea Babe-Bolyai
Facultatea de Istorie i Filosofie
Seminarul de Antropologie Istoric

Conferinele de Var de la Telciu, ediia a III-a, Telciu, 2014 3

Religie-Cultur-Societate. Perspective
interdisciplinare asupra vieii religioase

Pentru cunoaterea i nelegerea unei societi studierea
vieii religioase este o condiie esenial, fr de care am rmne
prizonierii unor imagini simpliste i deformate. n acest proces de
studiere a vieii religioase raportul Religie-Cultur-Societate se
impune datorit faptului c dincolo de coninutul teologic i spiritual
al oricrei religii, Religia este un fenomen social i cultural. Prin
urmare, abordrile interdisciplinare se preteaz mult mai bine
acestui subiect, crendu-se premisele unor cercetri care reuesc,
pe de o parte, s evite capcanele unor reducii i dogmatisme
specifice att mediilor tiinifice ct i celor teologice, iar pe de alt
parte, pot s scoat la iveal noi aspecte i pot s propun
interpretri i analize rodnice.
Ca i n cazul ediiilor precedente a Conferinelor de Var
de la Telciu, interdisciplinaritatea este o premis de baz i n
acest an urmrindu-se cooptarea att a cercettorilor care cultiv
interdisciplinaritatea n activitatea lor, ct i dialogul unor specialiti
i pasionai din domenii ct mai variate. Drept urmare, ne
propunem abordarea vieii religioase din unghiuri ct se poate de
diferite, fr a opera o circumscriere geografic, confesional sau
cronologic.

4 Telciu Summer Conferences, 3rd edition, Telciu, 2014

Religion-Culture-Society. Interdisciplinary
perspectives on religious life

Knowing and understanding a society essentially involves
the study of religious life, an enterprise which, if not undertaken,
would leave us prisoners to simplistic and deformed images. In the
study of religious life, the relationship between Religion-Culture-
Society establishes itself by virtue of the fact that beyond the
theological and spiritual content inherent to any religion, that same
Religion is a social and cultural phenomenon. Consequently,
interdisciplinary approaches are much more suitable to the present
topic, creating the premises for researches which accomplish, on
the one hand, the avoidance of the characteristic reductions and
dogmatisms of both scientific and theological circles, and on the
other, the possibility for new aspects to be brought into view or
suggestions for fruitful interpretations and analyses.
As with the previous editions of the Telciu Summer
Conferences, interdisciplinarity is a basic premise this year also,
pursuing the convergence of researchers that cultivate
interdisciplinarity in their activity, as well as the dialog between
specialists and enthusiasts from different domains. Consequently,
we intend to approach religious life from various angles, without
operating geographical, confessional or chronological limitations.


THURSDAY/JOI 24. 07.2014
20:00 Inaugural dinner at La Trei Stejari restaurant in Telciu/ Cina
Inaugural la restaurantul La Trei Stejari din localitatea Telciu.

FRIDAY/VINERI 25.07.2014
Conference room in the village hall from Telciu/ Sala de Conferine a
Primriei Comunei Telciu
9:00 - Cofee/Cafea
9:15 - A few welcoming words: Sever Murean (mayor Telciu)
i Valer Simion Cosma (organizor)/ Scurt Cuvnt de bun venit: Sever
Murean (primarul comunei Telciu) i Valer Simion Cosma
(organizator)

1st Session/Sesiunea I-a
Moderatos/Moderatori: Dra Andrea Czgny i Valer Simion
Cosma

9: 30 Alina Ioana Branda, Facultatea de Studii Europene, Babe-
Bolyai University, Cluj - Religious Diversity and Cultural Pluralism. A
Case Study/ Diversitate religioas i pluralism cultural. Un studiu de
caz.
10:00 Tnde Komromi, Department of European Ethnology and
Cultural Anthropology, University of Pcs, Hungary - Orthodox
Religiosity and Globalization in Contemporary Russia/Religiozitate
ortodox i globalizare n Rusia contemporan
10:30 - Coffee break/Pauz de cafea
10:45 Dra Andrea Czgny, Facultatea de Litere, Babe-Bolyai
University, Cluj -Father, saintly father... the mythical figure of
the Romanian priest in Hungarian popular culture research/

"Prinele, taic sfnt" figura mitic a preotului romn n
cercetarea culturii populare maghiare.
11:15 - Alexandru Rusu, Facultatea de Istorie i Filosofie, Babe-
Bolyai University, Cluj - The exorcism phenomenon between science
and religion/ Fenomenul exorcizrii ntre tiin i religie
11:45 Valer Simion Cosma, Seminarul de Antropologie Istoric,
Babe-Bolyai University, Cluj - Peasant religion and national
identity. The case of Transylvanian Romanians in 19th century/
Religia rneasc i identitatea naional. Cazul romnilor ardeleni
din secolului al XIX-lea.
12:15 - Conclusions/Concluzii
13:00 Lunch/Prnzul

2nd Session/Sesiunea a II-a
Moderatos/Moderatori: Anca Elisabeta Tatay i Nicolae Bosbiciu

14:30 - Nicolae Bosbiciu, Facultatea de Litere, Babe-Bolyai
University, Cluj Between genesis and apocalypse. Mikhail
Bulgakov, Adam and Eve meditations on an anti-utopia/ ntre
genez i apocalips. Mihail Bulgakov, Adam i Eva meditaii
asupra unei antiutopii.
15:00 - Alina Pascu, Facultatea de Litere, Universitatea Ovidiu,
Constana - Paul Auster-Jonah' myth and its reverberations in the
author's metafictions/ Paul Auster-Mitul lui Iona i reverberaiile
sale n metaficiunile autorului.
15:30 - Iulia Rdac, Facultatea de Litere, Babe-Bolyai University,
Cluj - Religious experience in Romanian postwar poetry/ Experiena
religioas n poezia aizecist.
16:15 - Alexandra Stanciu, Facultatea de Litere, Babe-Bolyai
University, Cluj - La mort dans un miroir. Reflets du mal intrieur
dans la littrature fantastique francophone/ Moartea n oglind.
Viziuni ale rului interior n literatura fantastic francofon.

16:45 - Ioana Manta, Centrul de Studii Interdisciplinare Henri
Jacquier, Facultatea de Litere, Babe-Bolyai University, Cluj -
Religious feeling of a writer-priest in a diary's pages. The case of
Gala Galaction/ Sentimentul religios al unui scriitor-preot n paginile
de jurnal. Cazul lui Gala Galaction.
17:15 Anca Elisabeta Tatay, Biblioteca Academiei Romne, Cluj
Napoca/Universitatea 1 Decembrie 1918, Alba Iulia -
Prolegomena to engraving in Romanian old religious books
published in Bucharest (1582-1830)/ Prolegomena la gravura din
crile romneti vechi religioase aprute la Bucureti (1582-1830).
17:45 - Valentin Trifescu, Universitatea Alexandru-Ioan Cuza, Iai -
In the search for national and regional particularities of
Transylvanian Romanian art. Historiographic aspects from the inter-
war period/ n cutarea particularitilor naionale i regionale ale
artei romnilor transilvneni. Aspecte istoriografice din perioada
interbelic.
18:15 Conclusions/Concluzii

20:00 Dinner/Cina

SATURDAY/SMBT 26:07.2014

9:15 - Cofee/Cafea

3rd Session/Sesiunea a III-a
Moderators/Moderatori: Alina Ioana Branda i Bogdan Vtavu

9:30 - Alfredo Canavero, Departament for Historical Studies,
University of Milan, Italy - Christian Churches and Bellum Justum
from the End of Ancien Rgime to the End of XXth Century/ Bisericile
cretine i Rzboiul Just (Bellum Justum) de la sfritul Vechiului
Regim la sfritul secolului al XIX-lea.

10:00 - Laode Ida, Jakarta State University (UNJ), Indonezia -
Moslem Communities and Inter Religious Life in Indonesia/
Comunitile musulmane i viaa inter-religioas n Indonezia.
10:45 - Ali Abdelhafiz Moursi Ahmed, Faculty of Arts, Assiut
University, Egypt - Meta or Modern, the Ethical Dilemma of Muslims
communities/ Meta sau Modern. Dilema etic a comunitilor
musulmane.
11:00 - Karolina Mirys-Kijo, Department of Middle East and North
Africa, University of Lodz, Poland - Globalization and Islam - how
new media serve Islam?/ Globalizarea i Islamul. Cum servete
media nou Islamul?
11:30 - Ionu Costea, Facultatea de Istorie i Filosofie, Babe-Bolyai
University, Cluj History and Secularisation. The role of history in
contemporary society/ Istorie i secularizare. Despre rolul istoriei n
lumea contemporan.
13:00 Lunch/Prnzul

4th Session/Sesiunea a IV-a
Moderators/Moderatori: Valentin Trifescu i Iulia Rdac

14:30 - Ioana Prislopan, Facultatea de Istorie i Filosofie, Babe-
Bolyai University, Cluj - The legal basis for the repression of the
religious feeling in communist Romania/ Bazele legislative privind
reprimarea sentimentului religios n Romnia comunist.
15: 00 - Emilian-Clin Cira, Facultatea de Istorie i Filosofie, Babe-
Bolyai University, Cluj - Religion and society during Communism.
The Parish Life in Telciu between 1948-1989/ Religie i societate n
comunism. Viaa parohial la Telciu ntre anii 1948-1989.
15:30 - Iuliu-Marius Morariu, Facultatea de Istorie i Filosofie/
Facultatea de Teologie Ortodox, Babe-Bolyai University, Cluj -
The relasionships of the priesthood from Nsud with ,,Astra

between 1861-1893/ Relaiile preoimii nsudene cu ,,Astra n
perioada 1861-1893.

16:00 Coffee break/Pauz de cafea

16:15 Marcela-Mdlina Macovei, Philosophy and Social Political
Sciences Faculty, Al.I. CuzaUniversity, Iai - The bonfire of
bioethics: theological considerations/ Rugul aprins al bioeticii:
consideraii teologice.
16:45 - Ioan Emanuel Casvean, Facultatea de Teologie Ortodox,
Babe-Bolyai University, Cluj - Happiness Problem in Religious
Phenomenon of Modernism/ Problema Fericirii in fenomenul religios
al modernismului.
17:15 - Alexandru Neam, Facultatea de Istorie i Filosofie, Babe-
Bolyai University, Cluj - The consciousness of belief/ Contiina
credinei.
17:45 - Alexandru Uiuiu, Babe-Bolyai University, Cluj - From
traditional weaving groups, to group meetings/ De la eztoarea
tradiional, la ntlnirile de grup. (accompanied by a documentary
film projection)



ntre genez i apocalips. Mihail Bulgakov, Adam i Eva
meditaii asupra unei antiutopii/ Between genesis and
apocalypse. Mikhail Bulgakov, Adam and Eve
meditations on an anti-utopia.

Nicolae Bosbiciu
Facultatea de Litere
Babe-Bolyai University, Cluj

Piesa Adam i Eva a lui Mihail Bulgakov apare n contextul
anului 1931, respectiv al sfritului NEP-ului i instalrii regimului
stalinist represiv n Rusia bolevic, pornind de la perspectivele
sumbre asupra unei previzibile apocalipse, anticipate nc din
articolul Perspective asupra viitorului, publicat de autor n 1919.
Rsul i parodia satiric devin instrumente eficiente pentru
distanarea de noua utopie profeit de autocraia stalinist. Piesa
lui Bulgakov Adam i Eva nscris n siajul scrierilor epice Inim de
cine i Oule fatale i plaseaz aciunea ntr-un alt reper temporal
dect prezentul, respectiv un viitor al unui rzboi declanat de
fascism, trimite spre idea unei noi Geneze n cadrul creia se nate
omul nou, ntrerupt de o Apocalips declanat de bombe cu
gaz, din infernul creia oamenii sunt salvai de un savant-profet,
inventatorul unei raze salvatoare. Lucrarea examineaz contextul
cultural al apariiei piesei ntr-o perioad n care creaiile
cinematografice i literare pe aceast tem sunt destul de
numeroase : filmul lui Lev Kuleov din 1925 despre raza morii, H.
G. Wells cu Rzboiul celor dou lumi, Jack London cu Ciuma roie
etc. De asemenea, pune n discuie tragedia unui popor forat s se
supun colectivizrii, alturi de problema unui dialog cu o cultur
muribund.


The play Adam and Eve by Mikhail Bulgakov appears in the
context of the year 1931, namely that of the end of NEP and of the
installment of the Stalinist repressive regime in Bolshevik Russia,
originating in the dark views on a predictable apocalypse, anticipated in
the article Perspectives on the future, published by the author in 1919.
Laughter and satirical parody become efficient instruments for the
distancing from the new utopia prophesied by the Stalinist autocracy.
Bulgakovs play, Adam and Eve, patterned after the epic works Heart of
the dog and The fatal eggs, places its action in a different reference
point in time, other than the present, respectively the future of a war
ignited by fascism, references towards the idea of a new Genesis where
the new man is born, interrupted by an Apocalypse triggered by gas
bombs, from which people are saved by a scientist-prophet, the
inventor of a saving ray. The paper examines the cultural context of the
apparition of the play in a period when cinema and literary works on
this topic were quite numerous: Lev Kuleovs 1925 film on the death
ray, H. G. Welless The war of the worlds, Jack Londons The Red
Plague etc. Also, it approaches the tragedy of a people forced to resign
to collectivization, as well as the problem of a dialog with a dying
culture.

Diversitate religioas i pluralism cultural. Un studiu de
caz/Religious Diversity and Cultural Pluralism. A Case Study.

Alina Ioana Branda
Facultatea de Studii Europene

mi propun s abordez n lucrarea de fa conceptele de
diversitate religioas, pluralism cultural i multiculturalism, aa cum
sunt acestea configurate n tiinele sociale, n antropologia
cultural n particular- n contemporaneitate. De asemenea, analizez

critic prezena acestor termeni n discursuri politice i n diferite
doctrine sociale actuale. Voi ilustra toate aceste idei, propunnd un
studiu de caz ce ia n discuie exprimarea/reprezentarea/reprimarea
diversitii religioase n Transilvania, dup 1989.

This presentation focuses on the concepts of religious
diversity, cultural pluralism, multiculturalism. I intend to analyze
them in the framework of social sciences (especially cultural
anthropology) nowadays, meanwhile approaching critically their
presence in political discourses and social doctrines. Contemporary
understandings of religious diversity are exposed and analyzed in
my paper. I illustrate the religious diversity, using post 1989
Transylvanian scene as a case study.

Bisericile cretine i Rzboiul Just (Bellum Justum) de la
sfritul Vechiului Regim la sfritul secolului al XIX-lea/
Christian Churches and Bellum Justum from the
End of Ancien Rgime to the End of XXth Century

Alfredo Canavero
Departament for Historical Studies
University of Milan, Italy

De-a lungul secolului al XIX-lea teologii cretini au regndit
conceptual de rzboi just. Unii au considerat rzboiul o pedeaps
pentru cderea n pcat a omului, precum iezuitul Taparelli
dAzeglio care afirma c pacea este imposibil ct statele vor fi
suverane i a propus o autoritate suprem care s rezolve
controversele fr rzboi. Majoritatea teologilor, ns, justifica
ntotdeauna un rzboi naional, datorit alianei dintre tron i
altar.

Dup pierderea puterii temporale papa a vorbit clar mpotriva
rzboiului i a avertizat n legtur cu pericolul unei pci armate.
Vocea papei n-a fost urmat. n timpul celui de-al II-lea rzboi
mondial, papa Benedict al XV-lea a definit rzboiul un mcel fr
folos i a solicitat dezarmare, arbitraj i conferine internaionale.
El a fost considerat un agent inamic aparinnd puterilor Antantei.
Trebuie subliniat faptul c episcopii i clericii rilor aflate n conflict,
att catolici ct i protestani, au fost fascinai de pasiunile
patriotice i au justificat rzboiul.
Dup rzboi papa Pius al XI-lea a blamat naionalismul
extreme care uit c toi oamenii sunt frai i membri ai aceleiai
mari familii umane. Naionalismul, idolul secolului al XIX-lea era un
fals dumnezeu. Aceasta era o tem a doctrine papei Pius al XI-lea:
dac pui religia mai prejos de patrie orice conflict este posibil. n
timpul celui de-al doilea rzboi mondial toi beligeranii i-au solicitat
papei Pius al XII-lea s ia poziie. Papa a intervenit prin discursuri
prudente i generice care puteau fi folosite n favoarea oricui. n
orice caz, pe parcursul rzboiului pontiful a prut mai interesat s
gseasc o ordine internaional care s garanteze pacea la sfritul
rzboiului dect s dobndeasc o pace imediat. El n-a vorbit
despre rzboi just sau injust dar n 1945 a condamnat orice rzboi,
exceptnd rzboiul defensive n faa unui agresor. n acelai timp,
Conciliul Mondial al Bisericilor a declarant c rzboiul este
mpotriva voinei lui Dumnezeu, n timpul reuniunii care a fondat
organizaia bisericilor majore protestante, anglicane i ortodoxe
(Amsterdam, 1948).
Cu papii Ioan al XXIII-lea, Paul al VI-lea i Ioan Paul al II-lea
Biserica Catolic a realizat c absena rzboiului nu este egal cu
pacea adevrat. Pe parcursul anilor 60 bisericile au binecuvntat
procesul de obinere a independenei de ctre fostele naiuni
colonial. Dar atunci a aprut o alt ntrebare: cum s obii justiia i
libertatea pentru un popor oprimat (nu doar colonial)? n alte
cuvinte, cnd o revoluie ce vizeaz obinerea libertii poate fi
considerat just. i care mijloace de lupt pot fi justificate? A patra

reuniune a Consiliului Mondial al Bisericilor (Uppsala, 1968) a
remarcat necesitatea unui studierii violenei i non-violenei n
contextul luptelor pentru justiie social. Acelai congres a decis s
fixeze un fond special care s sprijine micrile de eliberare din
Africa de Sud i alte pri ale lumii, lund atitudine mpotriva
colonialismului. Dar discuia despre legitimitatea revoluiei este nc
deschis n rndul bisericilor.
n 1990 papa Ioan Paul al II-lea a condamnat invadarea
Kuwaitului de ctre Irak, dar a refuzat rzboiul, chiar i pentru
restaurarea justiiei. Rzboiul este o aventur fr ntoarcere, a
spus el. Situaia a fost mult mai ncurcat n timpul dezordinilor din
fosta Iugoslavie. Acolo n-a fost un agresor i o ar agresat, ci
oameni lipsii de drepturi umane fundamentale, o adevrat
purificare etnic, atrociti sistematice la o scar larg. Papa a
invocat o intervenie umanitar pentru a stopa mcelul. O nou
doctrin aprea. Cnd toate mijloacele diplomatice erau epuizate
comunitatea internaional trebuie s intervin pentru a restaura
legislaia internaional. Unii au criticat aceast poziie subliniind
faptul c ncalc suveranitatea unei ri. Alii au considerat c este o
simpl revenire la conceptul de rzboi just. n orice caz, primul
rzboi din Golf a demonstrat o foarte diferit atitudine a bisericilor
fa de teoria rzboiului.
n 2000 Consiliul Episcopal al Bisericii Ortodoxe Ruse a luat
poziie asupra rzboiului i pcii. Rzboaiele pe pmnt sunt
reflexe al rzboaielor cereti; ele sunt cauzate de arogan i
nesupunere fa de voia lui Dumnezeu. Rzboiul este considerat
ru dar Biserica Ortodox nu interzice participarea dac este o
chestiune de aprare a vecinilor ori de restabilire a justiiei
deturnate. n acest caz rzboiul este un mijloc necesar, chiar dac
unul detestabil. n alte cuvinte, Biserica Ortodox Rus accept
doctrina tradiional a rzboiului just, dar consider necesar o
examinare atent a situaiei nainte de a aproba sau condamna un
rzboi.

De-a lungul epocilor bisericile cretine au dezvoltat teoria
unui justum bellum pentru a controla rzboiul, definind criterii
specifice care pot justifica un rzboi (jus ad bellum) i condiiile de
aplicat n timpul rzboiului (jus in bello). Comportamentul bisericilor
care au nfruntat rzboiul a fost diferit de la o epoc la alta i n
acord cu circumstanele. Unele biserici au condamnat i nc mai
condamn rzboiul i violena sub orice circumstane. Altele au fost
ntr-att de legate de stat nct au binecuvntat aciunile militare
ale acestuia, fiind implicate n diferite faete ale rzboiului. Chiar i
pe timp de pace bisericile au artat atitudini diferite fa de rzboi i
violen, spre exemplu n cazul rezistenei fa de un conductor
ilegitim.
Avem de-a face acum cu o doctrin n progres, care solicit o
ntrire a unor autoriti internaionale precum ONU. Conform
majoritii bisericilor cretine nu mai este o chestiune de definire a
justeii unui rzboi pentru c toate rzboaiele trebuie condamnate.
Acum problema este: cum s pstrm cu dreptate justiia?

During XIX century Christian theologians rethought the
concept of just war. Some considered the war a punishment for the
men fallen into sin, others, like a Jesuit, Taparelli dAzeglio, asserted
that peace was impossible until the States were sovereign and
proposed a supreme authority to solve controversies without war.
But the majority of theologians justified always a national war,
owing to the alliance between the throne and the altar.
After the loss of temporal power the popes spoke clearly
against war and warned about the danger of an armed peace.
Popes voice went unheeded. During the first world war Benedict XV
defined the war a useless slaughter and urged disarmament,
arbitration and international conferences. He was considered an
enemy agent from Entente Powers, but following US president
Wilsons Fourteen points would be very similar. We have to
underline that bishops and clergy of the countries in war, both

catholic and protestant, were fascinated by patriotic passion and
justified war.
After the war Pius XI blamed the extreme nationalism,
which forgets that all men are brothers and members of the same
great human family. Nationalism, the idol of XIXth century was a
false god. This was a topic of Pius XIs doctrine: if you postpone
religion to Country, every conflict is possible. During the second
world war all the belligerent powers urged Pius XII to take position.
The pope intervened through very cautious and generic speeches,
which everyone could use to ones own favour. In any case, during
the war, the pontiff seemed more interested to found an
international order to guarantee the peace at the end of the conflict
than to achieve immediately any peace. He didnt speak of just or
unjust war, but in 1945 condemned every war, except a war of
defence against an assailant. In the same time the World Council of
Churches (WCC) declared that war was against Gods will, during
the Assembly which founded the organization of most major
Protestant, Anglican and Eastern Orthodox Christian Churches
(Amsterdam, 1948).
With John XXIII, Paul VI and John Paul II the Catholic Church
completely realized that the lack of war was not equal to real peace.
During the Sixties the Churches blessed the process of
independence of former colonial nations. But then another question
arose: how to achieve justice and freedom for an oppressed (not
only colonial) people? In other words, when a revolution to obtain
freedom could be considered just? And which means of fight
could be justified? The fourth Assembly of WCC (Uppsala 1968)
called for a study process on Violence and Non-Violence in the
Struggle for Social Justice. Furthermore, the WCC decided to set up
a special fund to help liberation movements in South Africa and
other parts of the world, taking position against colonialism. But the
discussion about the legitimacy of a revolution is quite open among
the Churches.

In 1990, John Paul II condemned the Iraq invasion of Kuwait,
but refused the war, even for the restoration of justice. War is a no
return adventure, he said. The situation was more intricate during
the disorders in former Yugoslavia. There was not an assailant and
an assailed country, but peoples deprived of fundamental human
rights, a true ethnic cleaning, a large-scale and systematic
atrocities. The pope invoked a humanitarian intervention to stop
the slaughter. A new doctrine was starting. When all diplomatic
means were exhausted, the international community had to
intervene to restore international law. Somebody criticized this
position, underlining that it violated the sovereignty of a country.
Some others think that it is a mere return to the concept of just war.
In any case the first Gulf War demonstrated a very different attitude
of the Churches to the just war theory.
In 2000, the Council of Bishops of Russian Orthodox Church
took position on war and peace. Wars on the earth are a reflex of
heavenly fights; they are caused by arrogance and disobedience to
Gods will. War is considered evil, but Orthodox Church does not
forbid to participate if it is a question of defending neighbours or
re-establish trampled down justice. In this case war is an obliged
means, even if a hateful one. In other words, Russian Orthodox
Church accepts the traditional doctrine of the just war, but a
careful examination of the situation is needed before approving or
condemning a war.
Throughout the ages Christian Churches developed the
theory of the justum bellum to control war, defining specific
criteria under which the war could be justified (jus ad bellum) and
the conditions to apply during the war (jus in bello). The conduct of
the Churches facing the war was nevertheless different from time to
time and according the circumstances. Some churches condemned
and still condemn war and violence under any circumstances. Some
others were so strictly linked to the state that blessed its military
actions, founding lined up with different sides of the war. Even in
peace, churches showed different attitudes towards war and

violence, for instance on the problem of resistance to an unjust
ruler.
We are facing now a doctrine in progress, requiring a
strengthening of international authority like UNO. According the
majority of Christian Churches it is no more question of defining a
just war, because all the wars are to be condemned. Now the
question is: how to preserve peace with justice.

Problema Fericirii in fenomenul religios al modernismului/
Happiness Problem in Religious Phenomenon of Modernism

Ioan Emanuel Casvean
Facultatea de Teologie Ortodox

Lucrarea de fa vizeaz o analiz fenomenologic a
manifestrilor spiritului n contextul cutrii ontologice a acestuia,
transpus n optica modern a migraiilor valorilor i a contiinei,
nspre esena libertii umane neleas astzi ca o golire de orice
responsabilitate manieristic a spiritului. n acest context al
mutaiilor conceptuale, problema fericirii poate fi extrem de
ambigu chiar si pentru analiza religioas care trebuie nu doar s
neleag fenomenul abstract al acestei mutaii, ci s l
reinterpreteze pentru a readuce n plan existenial ideea contiinei
ca prim motor al fericirii. De bun seam axa central a analizei de
fa, atinge optimismul maladiv specific metafizicii de factur
filosofic n detrimentul tensiunii religioase care nu suport n plan
speculativ, tranzitivitatea ideii i a fenomenului astfel receptat, ci
conduce axa tririi spirituale n aceast cutare a fericirii prin
asemnarea cu nsui sursa acesteia, experien pur transcedental,
care nu poate fi doar contemplat ci mai cu seam poate fi
experimentat prin procesul theandric, al fericirii.

Analiza de fa intr n gndirea att a unor filosofi contemporani
care s-au ocupat cu tema fericirii, ct i a misticilor care susin c au
atins-o, prin diferitele coli ale spiritului pe care le-au urmat. Poate
cea mai nociv atitudine n aceast problem este pasivitatea fa
de cunoaterea spiritului i substituirea acesteia cu elemente
biofizice care reduc fiina uman la graniele gravitaionale ale lunii
materiale, fericirea fiind doar o categorie indus chimic.
Dat fiind aadar importana analizei fenomenologice a
spiritului att pentru filosofie ct i mai ales pentru spiritualitate
consideram important i necesar un demers analitic i ndjduim c
se va constitui ntr-un imbold pentru cercetrile ulterioare asupra
temei. De bun seam utilizarea unei bogate literaruri de
specialitate romn i strin ce abordeaz fie i tangenial
tematica noastr, constnd din operele filosofice si patristice
precum si folosirea unui instrumentar metodologic adecvat unei
astfel de cercetri, vine s ntregeasc demersul analitic al temei
propuse.

The present paper aims at a phenomenological analysis of
the manifestations of the spirit, in the context of its ontological
Search transposed into modern optics drain and consciousness, into
the essence of human freedom understood today as a discharge of
any liability mannerist of spirit. In this context of conceptual
mutations, the problem of happiness, may be highly ambiguous,
even for religious analysis that must not only understand the
abstract phenomenon of this mutation, but to reinterpret it to
return the existential plane idea of conscience as a prime mover of
happiness. Of course the central axis of this analysis, optimism ailing
achieve specific metaphysics, philosophical nature at the expense of
religious tension that did not support the plan speculative idea
transitivity and thus perceived phenomenon, but leads axis spiritual
life in this pursuit of happiness through likeness of himself source,

purely transcendental toolkits that can not only be contemplated,
but can be experienced especially by the theandric, of happiness.
This analysis comes into thinking, so of some contemporary
philosophers who have dealt with the theme of happiness and
mystics who claim to have reached it by different schools of spirit
that followed. Perhaps the most harmful attitude on this issue, is
passivity towards spiritual knowledge and substituting it with
biophysical elements that reduces the human being to gravitational
boundaries of the material world, happiness is just a chemically
induced category.
Given the importance of the phenomenological spirit
therefore, both for philosophy and spirituality especially considered
important and necessary, an analytical approach and hope for that
it will constitute the impetus for further research on the topic. Of
course, using a rich Romanian and foreign specialized literature,
even tangentially addressing our theme, consisting of philosophical
operas and patristic, and use of appropriate methodological tools
for such research, completes the analytical approach of proposed
theme.

Religie i societate n comunism. Viaa parohial la Telciu
ntre anii 1948-1989/Religion and society during
Communism. The Parish Life in Telciu between 1948-1989.

Emilian-Clin Cira

Relaia dintre comunism i religie a fost i rmne una
conflictual. Statul a ngrdit modalitile de exprimare ale Bisericii.
De aceea Biserica a fost nevoit s gseasc mijloace care s-i
permit realizarea misiunii sale de propovduire a Cuvntului n
acest context. Acest fapt poate fi exemplificat i prin studierea

desfurrii vieii parohiale n localitatea Telciu din judeul Bistria
Nsud. Prezentm modul n care preoii i credincioii au
relaionat cu autoritatea politic i ecleziastic, precum i efortul de
a menine vie credina. De asemenea vom arta eforturile depuse i
strategiile folosite de comunitate pentru construirea a dou capele
n filiile parohiei Telciu: Fiad i Telcior.
Subiectul tratat nu are pretenia de a epuiza tema ci exprim
doar un fragment din ceea ce ,,vorbesc documentele din arhivele
protopopiatului Nsud i parohia Telciu precum i mrturiile orale.
,,Biserica a fost o voce fr cuvinte care a reuit s-i
mplineasc misiunea.

The relationship between Communism and religion was, and
always will be, a conflicting one. The Communist state limited the
modalities of expression of the Church. In such a context, the
Church had to find new ways of accomplishing its mission of
spreading the Word. This can be exemplified by investigating the
course of the parish life in Telciu, Bistria Nsud County. The paper
presents the relationship of the priests and the churchgoers with
the political and ecclesiastical authorities, as well as their efforts to
keep the faith alive. We will also present the efforts and strategies
employed by the community in order to build two chapels in the
branches of the Telciu parish: Fiad and Telcior.
The paper does not aim to exhaustively analyze the topic, as it
presents only a fragment of what the archive documents of the
Nsud Archpriestship and the Telciu parish, as well as some oral
accounts, speak of.
The Church was a voice without words which managed to
accomplish its mission.

Religia rneasc i identitatea naional. Cazul romnilor
ardeleni din secolului al XIX-lea/Peasant religion and
national identity. The case of Transylvanian Romanians
in 19th century

Valer Simion Cosma
Seminarul de Antropologie Istoric

In the context of the process of national identity
consolidation, the peasant and peasant culture occupy a central
place in the identitary discourse. The present communication aims
to analyze the manner in which the ecclesiastical and secular elites
described the peasant and the characteristic religion of the rural
world in the Romanian community of 19
th
century Transylvania. I
will have in view both the illuminist attitude of the intellectuals and
clerics, their initiatives destined to modernize Romanian society, as
well as their initiatives to preserve the traditions and the beliefs of
the rural world, invested with powerful identitary meanings.

n contextul procesului de construire a identitii naionale
ranul i cultura rneasc ocup un loc central n discursul
identitar. Comunicarea prezent vizeaz analiza modului n care
elitele ecleziastic i laic au descris ranul i religia specific lumii
rurale n cadrul comunitii romneti din Transilvania secolului al
XIX-lea. Se va avea n vedere att atitudinea iluminist a
intelectualilor i clericilor, iniiativele acestora menite s
modernizeze societatea romneasc, precum i iniiativele acestora
de a prezerva tradiiile i credinele specifice lumii rurale, investite
cu puternice semnificaii identitare.


Istorie i secularizare. Despre rolul istoriei n lumea
contemporan/ History and Secularisation.
The role of history in contemporary society

Ionu Costea

"Prinele, taic sfnt" figura mitic a preotului romn n
cercetarea culturii populare maghiare/Father, saintly father...
the mythical figure of the Romanian priest in Hungarian popular
culture research

Dra Andrea Czgny

Cercetarea credinelor populare maghiare legate de figura
mitic a preotului romn i practicile rituale atribuite acestuia a luat
avnt doar n ultimele trei decenii. Prezentarea i propune trecerea
n revist att a rezultatelor etnografice maghiare aprute
intermitent i n mod aleatoriu n publicaii tiprite (ex. gazete,
jurnale) n trecut (sec. al XIX-lea), ct i a celor aprute recent.
Expunerea comprehensiv, prin schiarea tendinelor de cercetare,
ar ilustra att motivaia i modalitatea abordrii, ct i dinamica
investigaiilor etnografice revizuite.

Research in the field of Hungarian popular beliefs
concerning the mythical figure of the Romanian priest and the ritual
practices attributed to him surged up only in the last three decades.
This presentation intends to summarize the Hungarian
ethnographical research results that have appeared randomly in

publications (gazettes, journals) of the past (the 19
th
century), as
well as those more recent. The comprehensive exposition, by
sketching the research tendencies, should illustrate both the
motivation and the modality of the approach, as well as the
dynamics of the revised ethnographical investigations.

Religiozitate ortodox i globalizare n Rusia contemporan/
Orthodox Religiosity and Globalization
in Contemporary Russia

Tnde Komromi
Department of European Ethnology and Cultural Anthropology,
University of Pcs, Hungary

ntre august 2006 i octombrie 2007 am fcut cercetare de
teren n Rusia, zona Moscovei, oraul Sergiev Posad (Zagorsk).
Cercetarea s-a ncadrat ntr-un proiect mai amplu al institutului Max
Planck de Antropologie Social din Halle, Germania. Influena
megapolisului i a globalizrii erau palpabile pe teren, la fel i influena
Lavrei Sfnta Treime Serghie, care se afl in inima oraului.
Am s ncep prezentarea prin introducerea unei categorii de
credincioi ortodoci, cei proaspt convertii. Pornind de la
atitudinile i ideile lor legate de influena civilizaiei vestice i a
globalizrii am s ncerc s formulez observaii generale privind
interferenele dintre schimbrile politice, economice, sociale i
religiozitatea ortodox. Prezentarea poate fi conceput i ca o
introducere n demonologia ortodox rus contemporan.

Between August 2006 and October 2007 as a postdoctoral
fellow of the Max Planck Institute for Social Anthropology in Halle,
Germany I did fieldwork on Russian Orthodoxy in Moscow region,
the small town of Sergiev Posad (Zagorsk). The proximity of Moscow

and the influences of globalization were felt as well as the influence
of Russias most important monastery, the Trinity of Saint Sergius
Lavra, which is located in the centre of the town.
My aim is to present a category of Russian Orthodox
believers, the newly converted. Starting with a description of their
habits and beliefs regarding the influences of Western civilization
and globalization I will try to formulate more general ideas
regarding the interferences between political, economic, social
changes and contemporary Russian orthodox religiosity, paying
special attention to demonology.

Comunitile musulmane i viaa inter-religioas n
Indonezia/Moslem Communities and Inter
Religious Life in Indonesia

Laode Ida
Jakarta State University (UNJ), Indonezia

Comunitile musulmane din Indonezia sunt diverse, la fel ca i
micrile i orientrile lor. Acestea pot fi cunoscute prin identificarea
numrului organizaiilor care sunt nregistrate de instituiile autorizate
i/sau prin expresiile activitilor lor temporare n societate. Din punct
de vedere sociologic a fost reflectat dinamica vieii religioase islamice,
pe de o parte i competiia unor figuri n rndul populaiei musulmane,
pe de alt parte. Acest fenomen social arat c diversitatea
comunitilor n Indonezia nu este indicat doar de diferenierea n
religii, grupuri etnice, cultur i limbi locale, aa cum se tie,
diversitatea fiind prezent chiar n interiorul comunitii musulmane.
Problema este c dinamica vieii comunitilor intra-musulmane a
provocat ntotdeauna tensiuni sociale i politice n ar i uneori a
perturbat armonia ntre grupurile religioase. Atunci cnd s-au
ntmplat, tulburrile sociale nu au putut fi evitate i n acelai timp au
fost privite ca i cazuri de intoleran. Aceast prezentare ncearc s

descrie micrile unor comuniti musulmane din Indonezia care au
influenat tulburrile sociale fie n interiorul comunitilor musulmane,
fie n cadrul altor grupuri religioase, bazndu-se pe cteva cazuri din
ultimii ani. Voi folosi perspectiva fenomenologic (abordarea
interpretativ) n explicarea cazurilor sau datelor acestui studiu.
Prezentarea ncearc de asemenea, s explice rspunsul actorilor statali
la impactul micrilor religioase improprii.

Muslim communities from Indonesia are diverse as well their
movement and orientation. They can be known by identifying the
number of Muslim base organizations which are officially listed by
authorized institutions and/or temporarily expressing their activities in
society. Sociologically, on one hand the dynamics of Islamic religious
life has been reflected, on the other hand the competition or struggling
among the figures of the largest Muslim population in the country.
This social phenomena shows that community diversity in Indonesia is
not only indicated by the differentiation of religions, ethnic groups,
culture, and local languages as is mostly well known, but it also occurs
in the Muslim community itself. The problem is that the life dynamics
of intra-Muslim communities have been always rising social and
political tensions in the country, and sometimes disturbing
harmonization between religion groups. When it happened, social
unrest could not be avoided and at the same time it is always claimed
as intolerant cases. This paper is trying to describe Muslim
communities movement in Indonesia which have been influencing
social unrest either within Muslim communities itself or other religion
groups, based on several related cases happened within last couple
years. I use phenomenology perspective (interpretative approach) in
explaining cases or data in this paper. It also tries to explain the state
actors position in responding un-proper religious movement impacts.

Rugul aprins al bioeticii: consideraii teologice/ The bonfire
of bioethics: theological considerations

Marcela-Mdlina Macovei
Philosophy and Social
Political Sciences Faculty
Al.I. CuzaUniversity, Iai

Trim ntr-o era a supertehnologiilor n care fiina uman i
depete cu uurin limitele. Lucrarea omului se situeaz cu mult
deasupra unor simple ncercri stngace i, de multe ori, pune ntre
paranteze etica actelor sale. Omul se perfecioneaz n a-i depi
condiia, mai ales acum, n vremea supermemelor (Rebecca D.
Costa).
Domeniul bioeticii este unul extrem de controversat i
aduce n discuie problema moralitii inveniilor tehnologice, mai
ales din sfera medical. Avortul, clonarea sau fermele de oameni
pentru piese de schimb (Gheorghe Bileteanu, Rzvan Dorin Burz)
sunt doar cteva dintre temele predilecte ale dezbaterilor bioeticii.
Principala problem a bioeticii rezid n armonizarea concepiilor
religioase despre aceste practici mai mult sau mai puin medicale i
punctul de vedere strict tiinific. Dac aceste proceduri medicale ar
ine cont i de interdiciile bisericii, atunci omul ar fi tratat ca
subiect uman, cu credin i voin, i nu doar ca simplu obiect al
cercetrilor. Terenul fascinant al bioeticii poate s constituie ocazia
perfect de a atrage un semnal de alarm cu privire la etica i
deontologia practicilor tiinifice vis-a-vis de inveniile umane.
Este tiut faptul c n viaa sa, omul poate deveni un
diamant n mna lui Dumnezeu, ori o bucat de zgur n visteria
Satanei! (Florian Stoica). Dac fiina uman ar acorda mai mult
credit ideii de co-participare a omului la desvrirea creaiei divine,
n sensul de protejare a vieii ca dar divin, atunci focul care
genereaz exuberana uman de a cunoate i de a inventa ct mai
multe nu l-ar mai arde pe cercettor, ci l-ar binecuvnta.

Aa cum afirma i Francis Bacon, tiina fr contiin nu-i
dect o ruin a sufletului. Un adevr la fel de incontestabil este
acela exprimat prin cuvintele Cardinalului Paul Poupard: nu este
fals faptul c omul ar putea s organizeze lumea fr a face apel la
Dumnezeu; dar fr Dumnezeu el nu poate dect s o ornduiasc
mpotriva sa.

We live in an era of super technologies in which the human
being can overcome its limits easily. The works of man are way
above clumsy attempts and most of the time it doesnt take into
account the moral value of its acts. Man perfects itself in
overcoming his condition especially now in the age of super-memes
(Rebecca D.Costa).
The field of bioethics is one of extreme controversy and
brings up the problem of technological ethics especially in the field
of medicine. Abortion, cloning or human body parts farms
(Gheorghe Bileteanu, Rzvan Dorin Burz) are some of the most
frequent themes of bioethical debates. The main issue of bioethics
resides in harmonising religious concepts on the more or less
medical procedures and the strictly scientific point of view. If these
medical procedings would take into account the churchs
interdictions, than man would be treated as a human subject with
faith and will and not just from a researchers point of view. The
fascinating field of bioethics can present the perfect opportunity to
warn about the ethics and deontology of scientific practices
regarding human inventions .
It is known that in his lifetime man can become a diamond
in the hand of God or a piece of cinder in Satans treasury! (Florian
Stoica). If the human being would give more credit to the idea of co
-participation in the accomplishment of divine creation meaning
protecting life as a divine gif, then the fire that generates human
exuberance of knowledge and creation wouldnt burn the creator, it
would bless him.

As Francis Bacon Science without conscience is but a ruin
of the soul. An undeniable truth s is expressed in the words of
Cardinal Paul Poupard : It is true that man could shape out the
world without calling to God, but without God he can only shape it
against himself.

Sentimentul religios al unui scriitor-preot n paginile de
jurnal. Cazul lui Gala Galaction/Religious feeling
of a writer-priest in a diary's pages.
The case of Gala Galaction

Ioana Manta
Centrul de Studii Interdisciplinare Henri Jacquier

Gala Galaction (1879, Dideti, Teleorman-1961, Bucureti)
reprezint tipologia omului cu dou vocaii, preot i scriitor, alturi de
Ion Agrbiceanu, Bartolomeu Anania etc. Jurnalul su (1898-1955) este
impresionant n mod particular datorit timpului generos pe care l
acoper i al epocilor diferite pe care le traverseaz, cuprinznd
nceputul secolului al XX-lea, cele dou Rzboaie Mondiale,
detronarea monarhiei i perioada comunist pn n 1955.
innd cont de contextele diferite n care sunt redactate
mrturisirile, studiul i propune s inventarieze temele de natur
religioas i s analizeze felul n care Gala Galaction i manifest
sentimentul religios n spaiul intim al jurnalului, cum se raporteaz
la srbtorile i pelerinajele vremii sale, la predicile preoilor
ortodoci, la atmosfera din cadrul Facultii de Teologie din
Cernui. Voi verifica dac i cum se schimb discursul religios i
atitudinea fa de religie i biseric n raport cu regimurile politice i
ideologiile secolului al XX-lea la care scriitorul-preot este martor.

Gala Galaction (1879, Dideti, Teleorman-1961, Bucureti)
represents the typology of a person with two vocations, priest and
writer, like Ion Agrbiceanu, Bartolomeu Anania etc. His diary
(1898-1955) is impressing in a particular way because it covers
different epochs, from the beginning of XXth century, the two
World Wars, the falling of monarchy and the communist period until
1955.
Focused on the different historical contexts in which the
diary is written, this study has as purpose to invent the religious
themes and how the diarist talks about the holidays and the
pilgrimages of his time, about the sermons of orthodox priests,
about the atmosphere from the Theology Faculty of Cernui. I will
also check how the religious discourse and the attitude towards the
religion and church changs in the different political regimes and in
the ideologies of XXth century, when Gala Galaction was a witness
of his time.

Globalizarea i Islamul. Cum servete media nou Islamul?/
Globalization and Islam - how new media serve Islam?

Karolina Mirys-Kijo
Department of Middle East and North Africa
University of Lodz, Poland

Globalizarea este un termen care are multe definiii i
interpretri. n funcie de problema abordat putem utiliza definiiile
adecvate pentru chestiunea noastr. A vorbi despre globalizare n cazul
lumii musulmane necesit abordarea problemelor religiei Islamul. Nu
putem vorbi despre acest proces separnd sacrul de profane.
Indubitabil din cauza achiziiilor specific erei globalizrii rspndirea
Internetului circulaia coninutului religios este rapid.

Comunicarea urmrete prezentarea rolului Internetului n
lumea musulman i popularitatea acestuia, dei multe voci sunt
mpotriva globalizrii. De asemenea prezentarea urmrete s ofere o
abordare diferit a problemelor legate de acest subiect.

Globalization is a term, which has many definitions and
many interpretations. Depending on taken issues we can use
appropriate definition for our matter. Talking about globalization in
case of the Muslim world it should be touch on issues of the religion
Islam. We cannot speak about this process in separation sacrum
sphere from profanum. Undoubtedly because of globalization era
achievements widespread Internet- passing of religious contents is
faster. It might be useful to talk about the online advice that Muslim
scholars give to believers questions, about internet Madrasah or
even about opinion exchange about different topics between
individual members of Ummah.
The presentation intends to show the role of the Internet in
the Muslim world and its popularity although many voices were
against globalization and also to offer a different approach to the
issues connected to this topic.

Relaiile preoimii nsudene cu ,,Astra n perioada
1861-1893/ The relasionships of the priesthood
from Nsud with ,,Astra between 1861-1893

Iuliu-Marius Morariu
Facultatea de Istorie i Filosofie/Facultatea de Teologie Ortodox

Studiul de fa i propune s prezinte, pe baza surselor
arhivistice pstrate la Direcia Judeean Bistria-Nsud a Arhivelor
Naionale (Fondul ASTRA), a statisticilor i listelor cu membrii i

activitile ,,Astrei, publicate anual n revista Transilvania, organul
oficial al acesteia, de la nfiinare pn n anul 1893, dar i a altor
surse edite, istoricul relaiilor dintre preoii greco-catolici din satele
nsudene (subordonai vicariatului Rodnei) i Asociaiunea
Transilvan pentru Cultura i Literatura Poporului romn, de la
nfiinarea acesteia i pn la finalizarea celei de-a doua adunri
generale organizate la Nsud a acesteia.
n cadrul lui, sunt prezentate de asemenea i modalitile
prin care preoii zonei, prin intermediul ,,conferinelor poporale
inute, a ,,agenturilor nfiinate i a altor activiti cu rol cultural
(spectacole, mprumutarea pe o perioad de 6 luni a bibliotecilor
ambulante existente n Desprmnt etc.), au contribuit la
creterea nivelului cultural al oamenilor zonei, la pstrarea i
ntrirea sentimentului naional i la emanciparea lor, dar i felul n
care au contribuit ei la nfiinarea, n anul 1881, a Desprmntului
Nsud al ,,Astrei i la susinerea activitilor astriste.
Autorul analizeaz aici i i aportul adus de ctre preoii
unii ai zonei la organizarea celor dou adunri generale ale
asociaiunii de la Nsud, cea din anul 1870 i cea din anul 1893,
cele dou evenimente fiind amprentate de prezena i participarea
unor elite clericale greco-catolice nsudene precum Iuliu Moisil,
Ion Pop, Gherasim Domide, Petru Vrtic, Zaharia Bulbuc, Basiliu
Dumbrav sau Anton Precup, sau preotul ortodox Grigore Pletosu.
Studiul, care aduce n atenie un episod privitor la felul
relaia dintre teologie i cultur n zona Nsudului din cea de-a
doua jumtate a secolului al XIX-lea, i propune valorificarea unor
episoade insuficient cunoscute i aducerea unor informaii noi cu
privire la relaiile existente ntre clericii nsudeni i ,,Astra n
aceast perioad.

This study aims to present, using archivistical sources form
the National Archives of Bistrita-Nsud Countty, statistics and lists
of members and activities, published in each year in Transilvania

review, Astras, magazine, its official organ, to the establishment
until 1893, and also other sources publisher, the history of relations
between Greek Catholic priests in the villages from Nsud area
(subordinates Vicarage Rodna) and Transylvanian Association for
Romanian People's Culture and Literature, from its establishment
until completion of the second general meeting held it on Nsud.
There it is also presented the way in which priests from
area that area, contributed to the incrase of the cultural level of
people from there, the preservation and strengthening of national
sentiment and their empowerment, theyrs cotribution to the
establishment in 1881 of the Nsud Desprmntului, Astra and
to support asociations activities, through conferences, the
establishment of agenturies and other activities of cultural role
(entertainment, loan for a period of six months Desprmnt
libraries existing ambulances etc.).
The author analyzes here the role which teh priests had in
the organisation of the two general meetings of the Association at
Nsud, one in 1870 and one in 1893, two events being
fingerprinted by the presence and participation of elite Greek
Catholic clergy from Nsud as as Grigore Moisil, Ion Pop, Gherasim
Domide, Petru Vrtic, Zaharia Bulbuc, Basiliu Dumbrav, Anton
Precup, or the orthodox priest Gregory Pletosu.
Study, which brings attention to an episode regarding the
relationship between theology and culture in the Nsud of the
second half of the nineteenth century, aims capitalization of some
episodes not enough known and bringing new information on the
relationship between Nsud clergy and Astra "during this period.


Meta sau Modern. Dilema etic a comunitilor musulmane/
Meta or Modern, the Ethical Dilemma of Muslims communities

Ali Abdelhafiz Moursi Ahmed
Faculty of Arts
Assiut University, Egypt

Pe parcursul cercetrilor mele (teoretice i aplicate) am
observat c societile arabe au rspunsuri religioase totalitare cu
privire la problemele etice care dau rspunsuri gata fcute tuturor
problemelor sociale. Consider c societile arabe nc de cnd au
intrat n epoca modern (n urma campaniei franceze n Egipt n 1798)
nu au fost capabile s-i adapteze conceptele sociale motenite i etica
tiparurilor moderne care abordeaz problemele morale controversate
ne-bazndu-se pe Meta etici sau etici gata fcute ci pe expertize i baze
raionale. Aceast abordare, care confer tiparurilor moderne
caracteristici tiinifice, devine tot mai relativist, tot mai dinamic , are
o important trstur n faptul c nu accept soluiile tradiionale gata
fcute.
Aceast dilem pune pe tapet ntrebarea comunitilor
musulmane despre natura moralitii, anume dac aceasta este
experimental? Ceea ce nseamn: sursa moralitii este experiena
istoric a umanitii sau revelaia religioas?
Dilema devine de asemenea evident cnd descoperim c
trecerea conceptual dinspre Meta-etic nspre eticile moderne nu mai
pare o alegere voluntar de armonizare cu timpurile moderne i
marcate de globalizare n care se discut chestiuni considerate
prohibite n gndirea social arab, precum avortul, euthanasia,
libertatea de a face sex, mai ales nainte de cstorie, libertatea de
contiin i a credinelor religioase, precum i i convertirea de la o
religie la alta.
Aceasta este o dilem a lumii arabe care, pe de o parte trebuie
s se adapteze cerinelor unor concepte raionale i aplicate, pentru a-
i rezolva chestiunile sociale critice. Pe de alt parte, trebuie salvat

stabilitatea prin respectarea tradiiilor culturale ale celor care nc cred
n soluiile tradiionale gata fcute ale clerului islamic (Shari'ah).

Through my researches (theoretical and applied alike) I have
noticed that Arab societies have totalitarian religious answers about
the ethics issues which are giving ready-made answer for all social
questions. And I think that Arab societies since were introduced to the
modern era (by the French campaign on Egypt in 1798) have not been
able to adapt their Inherited social concepts and ethics to the modern
types which approach the controversial moral issues not based on
ready-made or Meta ethics but on experts or rational bases, this
approach who gives the modern types of concepts scientific characters,
that it become more relatively, more dynamic and the important
character is that it become not ready to accept the traditional ready-
made solutions.
This dilemma calls to table of research the Muslims
communities' question about the nature of morality, is it experimental?
Which means: is the source of morality is the historical experience of
humanity or it is religious revelation?
The dilemma also becomes clear when we discover that the
conceptual shift from Meta to modern ethics seems no longer a
voluntary choice for harmonization with the modern-globally day
which discuss issues of the nature of severe privacy in the Arabs social
thinking like abortion, euthanasia, the issues of freedom of having sex,
specially before marriage, the issues of gender, freedom of conscience
and religious believing specially the conversion from religion to
another.
This is Arabs dilemma that on the one hand, they need to
adapt to the demands of rational and applied concepts to resolve their
critical social issues; on the other hand, they need to save the stability
by respecting cultural traditions of their own people who still believe in
the ready-made solution of the Islamic clergy (Shari'ah).

Contiina credinei/ The consciousness of belief

Alexandru Neam

Reflecia ca tip de gndire, i aici ne putem referi in mod
specific la ndoiala cartezian, descoper un fel de contiin,
asupra creia cunoaterea nu mai are valabilitate. Singurul raport
adecvat rmne unul de credin. Pe de alta parte astfel re-gsim
credina, n aceeai msur n care ne regsim.

Reflection as style of thought, and here we could refer to
Cartesian doubt, uncovers a sort of conscience, we could call
Ego, over which knowledge has no validity. The only proper
relation remains one of faith. On the other hand we rediscover
faith, in the same degree that we rediscover ourselves.

Paul Auster-Mitul lui Iona i reverberaiile sale n
metaficiunile autorului/Paul Auster-Jonah' myth
and its reverberations in the author's metafictions

Alina Pascu
Universitatea Ovidiu, Constana

Lucrarea prezent propune o analiz critic i hermeneutic
a modului n care mitul lui Iona este reflectat n scrierile
metaficionale ale scriitorului Paul Auster, evreu-american. Mitul
este doar un pretext pentru a explora vieile protagonitilor si
ghidat de credina n destin, n damnarea omului i n rolul su pasiv
n propria via. Protagonitii adesea afirm c a fost doar soarta
cea care a fcut s se ntmple.

Referirile la mitul lui Iona n romanele lui Paul Auster pot fi
ntlnite sub forme diferite, mai mult sau mai puin deghizate. Dup
cum Iona reprezint subiectul pasiv, sau, mai exact, omul ca obiect al
unui Dumnezeu neiertator, variatele imagini simbolice ale lui Iona
reflectate n romane, exprim n mod particular aceast
caracteristic: pasivitatea omului n faa lui Dumnezeu,
condamnarea omului la un destin ireversibil, de la care nu se poate
sustrage i fa de care trebuie s se supun pasiv. Acest eseu i
propune s evalueze i s prezinte ntr-un mod critic unele dintre
imaginile recurente din romanele lui Auster originate n mitul
veterotestamentar al lui Iona. Dup cum s-a menionat, n mod
special pasivitatea omului n faa lui Dumnezeu, prezent n
romanele lui Auster, transmite caracterul inevitabil i incapacitatea
omului de a reaciona n confruntarea cu propriul su destin.

The present paper attempts to convey a critical and
hermeneutical analysis of the way in which the myth of Jonah is
mirrored in the metafiction writings of the Jewish American writer
Paul Auster. The myth is just a pretext to explore the lives of his
protagonists guided by the belief in destiny, in the Mans doomed
character and passive role in his life. The protagonists often claim
that it was just the odds/chance/fate that made it happen.
The references to Jonahs myth in Paul Austers novels are
to be encountered under various more or less disguised forms. As
Jonah stands for the passive subject, or more exactly, the human as
object of an unforgiving God, to which one is placed in opposition,
the various symbolic images of the Jonahs reflected in the novels
render particularly this characteristic: mans passivity in face of God,
mans doomed to an irreversible destiny, from which one cannot
detract, but has to submit passively. This essay aims to assess and
present in a critical manner some of the recurrent images in
Austers novels originated in the Old Testament myth of Jonah. As
mentioned, it is particularly this passivity of the man in face of God

that is seldom rendered in Austers novels that conveys the
inescapable character of mans incapacity to react in the
confrontation with his own destiny.

Bazele legislative privind reprimarea sentimentului religios n
Romnia comunist/ The legal basis for the repression of the
religious feeling in communist Romania

Ioana Prislopan

Obiectivul regimului democrat-popular de a reforma bazele
instituionale ale societii romneti, n vederea consolidrii i
conservrii puterii politice, nu putea s exclud fenomenul religios
ntreinut de biseric. Astfel, nc din primii ani de guvernare, partidul
comunist a promovat o politic de limitare a influenei exercitate de
biseric asupra credincioilor, aceasta fiind privit de autoriti cu
ostilitate i nencredere. n acest context, prin diverse modificri
normative privitoare la cler s-a urmrit marginalizarea sau, n unele
cazuri, eliminarea bisericii din societatea romnesc.
Prin urmare, studiul de fa i propune s contureze cadrul
legislativ general aplicabil vieii spirituale (analizarea Constituiilor,
legilor, decretelor, regulamentelor, conveniilor), s descrie
mecanismele prin care s-a ncercat controlarea instituiilor bisericeti,
i s surprind reacia acestora fa de noile reglementri. De
asemenea, vom puncta premisele implementrii politicilor religioase,
scopul urmrit de autoriti prin adoptarea acestor modificri precum
i relaiile stabilite ntre statul comunist i biseric.

The objective of the democratic-popular regime to reform
the institutional bases of Romanian society, in order to consolidate
and preserve political power, could not exclude the religious

phenomenon maintained by the church. Thus, beginning with the first
years of government, the communist party promoted a policy for the
limitation of the influence exerted by the church on its believers, the
church being regarded by the authorities with hostility and distrust. In
this context, by agency of various normative modifications regarding
the clergy aimed at the marginalization or, in some cases, the
elimination of the church from Romanian society.
Therefore, the present study intends to outline the general
legal framework applicable to spiritual life (the analysis of the
Constitutions, laws, decrees, regulations, agreements), to describe
the mechanisms that enabled the control of clerical institutions and
to evidence their reaction to the new regulations. Also, I shall
emphasize the premises of the implementation of these religious
policies, the purpose pursued by the authorities through the
validation of these modifications as well as the relationship
established between the communist state and the church.

Experiena religioas n poezia aizecist/
Religious experience in Romanian postwar poetry

Iulia Rdac

n perioada postbelic poezia religioas e un gen mai puin
abordat, dar cu att mai interesant cu ct apare ntr-un context istoric
nefavorabil, al unei societi laicizate. Datorit faptului c filonul religios e
camuflat n dimensiunea literar, versurile religioase scrise de poetele
aizeciste nu au atras atenia criticii. Lucrarea subliniaz dinamica istoriei
literare aizecismul pentru a demonstra prezena constant a
componentei religioase n lirica feminin postbelic i pentru a completa
imaginea poeziei religioase romneti prin investigarea unor scriitoare
remarcabile i care au scris ntr-un context socio-politic singular.

La Constana Buzea sacrul ia mai multe forme care, fr s se
exclud reciproc aa cum a lsat uneori s se neleag critica adaug
trsturi originale operei. Fie c este vorba despre vocabularul religios
infiltrat n discursul poetic pe teme laice, de religiozitatea melancolic,
interpretat drept erotism, sau de un fior religios care ptrunde toat
realitatea exterioar poetei, componenta religioas este intrinsec
lirismului Constanei Buzea, un caz rar de izbvire prin poezie.
Pentru Florena Albu religiozitatea nseamn o perpetu
pendulare ntre rzvrtire, acceptare i cererea ajutorului divin. Fr a fi o
poet religioas, aceasta triete religiozitatea ca pe dimensiune
structural a vieii arhaice, rurale, care constituie perpetua nostalgie din
versurile ei. Trirea ei este, cu toate acestea, izbvitoare fiindc e
rezultatul unei arderi artistice i sufleteti.
Poezia Ileanei Mlncioiu mbin credina cretin i credinele
pgne n descntece, vrji i eresuri. Poemele ei sunt nite exerciii de
supravieuire, de purificare de o suferin la limita suportabilitii, n
care i gsesc locul personaje din Vechiul i Noul Testament, investite cu
semnificaii noi. Merit urmrit jocul obsesiv prin care poeta dialogheaz
i contientizeaz prezena lui Dumnezeu, printr-o serie de succesive
micri de apropiere i ndeprtare de divinitate, n cutarea distanei
care s ofere perspectiva revelatoare.

In the postwar period religious poetry is a genre less discussed,
but the more interesting as occurs in a negative historical context of a
secularized society. Due to the fact that religiosity is hidden beyond
literary dimension, religious poetry written by female poets in the 60
s

drew no attention to criticism. My study emphasizes the dynamics of
literary history to demonstrate the constant presence of religious
poetry and complete the picture of our literature by investigating the
works of three remarkable poetesses who wrote their religious lyrics in
a singular socio-political context.
In Constana Buzeas poetry the sacred takes many forms
which, without being mutually exclusive, add original features to her

works of poetry, such as: the infiltration of religious vocabulary in the
poetic discourse on secular themes, the melancholic religiosity, often
interpreted as eroticism, or a religious thrill that permeates the whole
reality of the poetess. Due to her constant and immanent religiosity
Constana Buzea is a rare case of redemption through poetry.
For Florena Albu religiosity means a perpetual oscillation
between rebellion, acceptance and the request of divine help. Without
being a religious poetess, she lives religiosity as an inherent part of
archaic and rural life, which is the perpetual longing of her lyrics. Her
experience is, however, redemptive, because it is the result of an
artistic, spiritual burning.
Poetry of Ileana Malancioiu combines Christian faith and pagan beliefs
in charms, spells and superstitions. Her poems are some purifying
survival exercises in which characters of the Old and New Testaments
find their place and are invested with new meanings. Worth of
attention is the obsessive performance in which the poetess dialogues
with God and realizes its presence through a dynamics of approaching
and departing from God, searching the distance that would provide a
revealing perspective.

Fenomenul exorcizrii ntre tiin i religie/ The exorcism
phenomenon between science and religion

Alexandru Rusu
Facultatea de Istorie i Filosofie,

Exorcismul e un fenomen care afecteaz ntr-un fel sau altul
viaa multor persoane n primul rnd datorit tentaiei de a-l
responsabiliza pe diavol pentru toate formele rului aprute n
societate. Din punct de vedere mental i cultural experiena exorcizrii
este influenat de credinele, normele, tradiiile i ateptrile

societii, iar percepia acestui fenomen variaz n raport cu
perspectiva din care fenomenul este analizat: cea laic si cea teologic.
Pentru a nelege acest fenomen, observaiile istorice ne arat
c fundalul social i cultural al unei societi poate determina un tipar al
posesiunii, fie c este vorba de patologie psihiatric sau posesiune
demonic veridic.
Am ales acest subiect din dorina de a gsi o explicaie, de a
stabili un cadru de analiz care s permit dezvluirea ctorva dintre
principalele aspecte ale acestui fenomen relativ mediatizat n ultima
vreme. Este o alegere pur personal, nu fr oarecare nelinite dac
m gndesc la ce a spus Denis de Rougemont despre autor i subiectul
operei sale: cnd e vorba de autor i subiectul crii lui, se poate ti
vreodat care dintre ei doi l-a ales pe cellalt?

The exorcism is a phenomenon that affects the lives of many
people, one way or another, mainly due the temptation of blaming the
devil for on all form of evil that may be found in a society. From an
intellectual and cultural perspective, the exorcism experience is
influenced by beliefs, norms, traditions and expectations in a society,
and the perception of this phenomenon varies according to the
perspective of analysis: secular and theistic.
To better understand this phenomenon, the historical observations
show us that the social and cultural basis of a society may determine a
possession pattern either for the psychiatric pathology or true
possession.
I have chosen this topic driven by the interest in finding an
explanation, in establishing an analysis context that would allow
revealing some of the main aspects of this phenomenon that have
received media coverage lately.
Its purely a personal choice, not without a certain degree of
restlessness when I consider what Denis de Rougemont wrote about
the author and his work: when it comes about an author and the topic
of his work, can one really know which of them picked the other?


Moartea n oglind. Viziuni ale rului interior n literatura
fantastic francofon/ La mort dans un miroir. Reflets du mal
intrieur dans la littrature fantastique francophone

Alexandra Stanciu
Facultatea de Litere,

Locul ocupat de obiectele magice n textul fantastic este
amplificat de limitele impuse de trama condensat, de dimensiunile
reduse ale textului care nu permit dezvoltarea unei intrigi sau a unor
descrieri complexe. Cu att mai mult, acest gen literar privilegiaz
folosirea formelor ekhprastice i confer obiectelor simbolice, ca de
exemplu imaginilor artistice, caracteristici supranaturale: tablouri,
tapiserii, statui prind via, resacraliznd astfel cotidianul. n
panoplia imaginilor vizuale preferate de autorii de fantastic,
includem imaginea n oglind. Dac autori ca Theophile Gautier i
Georges Rodenbach par s i confere oglinzii statutul de obiect de
art oglinzi de Veneia, obiect de colecie autorul belgian
Thomas Owen banalizeaz obiectul n sine i se concentreaz pe
semnificaia sa literar.
Cu toate c, spre deosebire de portret, prin caracterul su
kinetic, imaginea reflectat nu permite ilustrarea unui eu ideal (v.
Jean-Jacques Wunenbuger n La philosophie des images), ea
recupereaz vechile credine i le adaug prin intermediul textului
literar demersului introspectiv care reveleaz de asemenea uzura
fizic i spiritual a privitorului.
Apelnd la mijloace i resurse diverse, de la rmie mitice
la superstiii populare i readaptri ale marilor teme ale
fantasticului, autorii menionai transform procesul oglindirii ntr-o
cutare a unei lumi de dincolo. Demersul nostru consist de altfel
ntr-o analiz a formelor supranaturale pe care le ia motivul oglindei

i a reelei de referine care este construit de autor cu scopul de a
ajunge la o mpcare cu idee de mortalitate, de a-i reda realului
dimensiunea sacr.

Le rle des objets magiques est exacerb dans le conte
fantastique, vu que celui-ci a une trame condense, les dimensions
rduites du texte ne permettant pas des descriptions ou des
intrigues trop complexes. Dautant plus, ce genre littraire privilgie
lusage des formes ekphrastiques, et prte aux objets symboliques,
comme les images dart, des caractristiques surnaturelles :
tableaux, tapisseries, statues prennent vie et resacralisent ainsi le
quotidien. Dans la panoplie de motifs visuels que favorisent les
fantastiqueurs, nous incluons aussi llusif reflet dans le miroir.
Si des auteurs comme Thophile Gautier ou Georges
Rodenbach semblent accorder la glace le statut dobjet dart
miroirs de Venise, exposs de muses ou de collection lauteur
belge Thomas Owen banalise lobjet en soi et se concentre sur sa
signification.
Bien que le reflet ne permette pas, lencontre du portrait,
lillustration dun moi idalis, cause de sa nature kinsique (v.
Jean-Jacques Wunenbuger dans La philosophie des images) il
rcupre lhritage des anciennes croyances et, par lintermdiaire
du texte littraire, qui sajoutent la dmarche dintrospection et
la rvlation des dfauts et de la fltrissure du corps et de lesprit
de celui qui sy regarde.
En recourant aux moyens et sources des plus diverses, des
traces mythiques aux superstitions populaires et radaptations des
grands thmes du fantastique, les auteurs mentionns transforment
le miroitement dans une qute pour lidentification dun au-del.
Notre dmarche consiste en fait dans une analyse des formes du
surnaturel que le motif du miroir revt et du rseau de rfrences
construit afin dune mise en rgle avec lide de mortalit, afin de
redonner une dimension sacre la banalit du rel.


Prolegomena la gravura din crile romneti vechi
religioase aprute la Bucureti (1582-1830)/ Prolegomena
to engraving in Romanian old books published
in Bucharest (1582-1830)

Anca Elisabeta Tatay
Biblioteca Academiei Romne, Cluj Napoca
Universitatea 1 Decembrie 1918, Alba Iulia

n Bucureti, n perioada 1573 (1582) 1830, au funcionat
mai multe tipografii care au scos la lumin aproximativ 350 de cri
(n limba romn, greac, arab .a.) cu tematic diferit:
bisericeasc, didactic, tiinific, literar etc. Acest numr situeaz
Bucuretiul, din punct de vedere numeric, pe locul I ntre toate
centrele tipografice care au editat cri romneti n perioada 1508-
1830.
Cele mai multe dintre tipriturile bucuretene sunt cri de
stran, adesea decorate cu gravuri n lemn. Studiul de fa se
dorete a fi o incursiune n cadrul acestor imagini, abordndu-se
probleme legate de maniera de realizare sau de sursele de
influena.

In Bucharest, in the period between 1573 (1582) 1830,
many typographies have operated, which edited approximately 350
books (in Romanian, Greek, Arab etc.) on different topics: the
church, teaching, science, literature etc. This number sets
Bucharest, on a numerical basis, on the first place among the
typographical centers that have edited Romanian books in the years
1508-1830.
Most of the prints from Bucharest are ritual books,
frequently decorated with wooden engravings. The present study
intends to make an incursion within these images, approaching

problems linked to the manner of achievement or the sources of
influence.

n cutarea particularitilor naionale i regionale ale artei
romnilor transilvneni. Aspecte istoriografice din perioada
interbelic/In the search for national and regional
particularities of Transylvanian Romanian art.
Historiographic aspects from the inter-war period

Valentin Trifescu
Universitatea Alexandru-Ioan Cuza, Iai

Pentru Coriolan Petranu, identitatea estetic a romnilor
din Transilvania, Banat i Partium a fost dat mai ales de bisericile
din lemn. Acestea au reprezentat, n opinia sa, adevrata
manifestare vizual a gustului pentru frumos al naiunii romne din
teritoriile care au aparinut fostei Coroane ungare. Coriolan Petranu
a militat pentru recuperarea i valorizarea ntregii moteniri artistice
ardelene materializate la nivelul bisericilor de lemn. Istoricul de art
clujean a perceput aceast motenire ca pe o component vie a
identitii romnilor ardeleni, care trebuie s fie pstrat, cultivat
i ntreinut inclusiv n contextul noilor granie politice i
administrative de dup 1918. Mai mult dect att, sub o form
mascat, Petranu a luptat de fapt, prin cultivarea modelului
bisericilor de lemn din interiorul arcului carpatic, pentru o form de
rezisten regional n faa tendinelor de omogenizare estetic
survenite dup Unire, prin rspndirea n noile provincii romneti a
modelului arhitectural specific Estului moldovenesc i mai ales
Sudului muntenesc, n care stilul arhitectural bizantin s-a impus
definitiv.

For Coriolan Petreanu, the esthetical identity of the
Romanians from Transylvania, Banat and Partium was assured
especially by the wooden churches. These represented, in his
opinion, the true visual manifestation of the taste for the beautiful
of the Romanian nation from the territories that belonged to the
former Hungarian crown. Coriolan Petranu militated for the
retrieval and valuation of the entire Transylvanian artistic
inheritance materialized in wooden churches. The art historian from
Cluj perceived this inheritance as a living component of the identity
of Transylvanian Romanians, which must be kept, cultivated and
preserved even in the context of the new political and
administrative borders after 1918. More than this, in a concealing
manner, Petreanu actually fought, by cultivating the model of the
wooden churches from inside the Carpathian enclosure, for a form
of regional resistance in the face of the esthetic homogenizing
tendencies occurring after the Union, through the distribution in the
newly acquired Romanian provinces of the architectural style
characteristic to the Moldavian east and especially to the
Wallachian south, where the byzantine architectural style imposed
itself definitively.

De la eztoarea tradiional, la ntlnirile de grup/ From
traditional weaving groups, to group meetings

Alexandru Uiuiu

eztoarea tradiional este o ntlnire de grup la care
particip generaii diferite, n general vecini, care muncesc i petrec
mpreun n serile de iarn, cnd muncile cmpului sunt mai puine.
Principalele funcii ale eztorii sunt: funcia economic, funcia de
comunicare, funcia de valorizare a faptelor sociale, funcia
artistic, funcia de reglare comportamental, funcia ludic

Valorile centrale ale eztorii sunt: grupul munca i
distracia n grup, transmiterea de informaii i valori inter-
generaional, crearea unei atmosfere spirituale, atenuarea
conflictelor interpersonale.
Observnd bogia i complexitatea funciilor i valorilor
eztorii ne putem da seama c ea corespunde unei nevoi profund
i specific umane, aceea de a tri social, n comunicare i comuniune
cu semenii.
Odat cu dispariia eztorii tradiionale n Romnia i n
Europa, nevoia aceasta profund uman s-a ncercat s fie satisfcut
formal, prin ntlnirile de grup care reprezint o tehnic larg
rspndit de terapie psihologic i informal prin ntlniri ale
vecinilor n mediul rural i urban n mod cvasi-aleatoriu.
eztoarea tradiional poate fi oferit ca model de
comunicare n grup pentru contemporaneitatea aceasta srcit de
valori i sensuri i poate sugera c o ntlnire care are puin joc,
puin magie, mult comunicare autentic, este o ntlnire reuit.

The traditional weaving group is a group meeting where
different generations participate, mainly neighbors, where they
work and spend the winter nights together, when work in the fields
is scarce. The main functions of the weaving group are: the
economical function, the communication function, the social act
valuation function, the behavior adjustment function, the ludic
function.
The central values of the weaving group are: the group
group work and group fun, the transmission of intergenerational
information and values, the establishment of a spiritual
atmosphere, the appeasement of interpersonal conflicts.
Observing the richness and complexity of the functions and
values of the weaving group we can realize that it corresponds to a
specific and profound human need, that of living socially, in good
communication and communion with ones fellow man.

With the disappearance of the traditional weaving group in
Romania and Europe, one attempted to satisfy this profoundly
human need formally, through group meetings, which are a widely
popular psychological therapy technique and informally through
neighbor meetings in rural and urban environments in a quasi-
random fashion.
The traditional weaving group could be offered as a model
of group communication for this value impoverished contemporary
world and could suggest that a meeting which has some fun, some
magic, lots of authentic communication, is an accomplished
meeting.

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Conferințele de Vară de La Telciu Ediția A III-a Program

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Conferințele de Vară de La Telciu Ediția A III-a Program

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Tnde Komromi, Senior Research Fellow, Department of European

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