Suchergebnisse

The nature of the marriage institution, or contract, experienced fundamental changes during the last few years in France and in Canada. In a first step, the thesis analyses why Canadian and French legislators do not allow polygamy after having liberalized almost all other aspects of marriage. Secondly, the research shows that the prohibition of polygamy results in several effects on personal and fundamental rights, which are sometimes corrected through legislation by accepting the polygamous relationship for specific purposes. Finally, the thesis examines the prohibition of polygamy in France and inCanada through a critical approach in order to then suggest an outlook for modifications to this general prohibition. ; La nature de l'institution ou du contrat de mariage a vécu un changement fondamental pendant les dernières années en France et au Canada. Dans une première étape, la thèse analyse pourquoi au Canada et en France les législateurs ne permettent pas la polygamie après avoir libéralisé presque tous les autres aspects du mariage. Deuxièmement, la recherche démontre que la prohibition de la polygamie cause plusieurs effets sur les droits personnels et sur les droits fondamentaux qui sont parfois corrigés par la législation en acceptant la relation polygamique pour ces fins spécifiques.Finalement, la thèse examine la prohibition de la polygamie en France et au Canada à travers une approche critique pour ensuite suggérer les perspectives d'évolution proposées à cette prohibition générale.

The nature of the marriage institution, or contract, experienced fundamental changes during the last few years in France and in Canada. In a first step, the thesis analyses why Canadian and French legislators do not allow polygamy after having liberalized almost all other aspects of marriage. Secondly, the research shows that the prohibition of polygamy results in several effects on personal and fundamental rights, which are sometimes corrected through legislation by accepting the polygamous relationship for specific purposes. Finally, the thesis examines the prohibition of polygamy in France and inCanada through a critical approach in order to then suggest an outlook for modifications to this general prohibition. ; La nature de l'institution ou du contrat de mariage a vécu un changement fondamental pendant les dernières années en France et au Canada. Dans une première étape, la thèse analyse pourquoi au Canada et en France les législateurs ne permettent pas la polygamie après avoir libéralisé presque tous les autres aspects du mariage. Deuxièmement, la recherche démontre que la prohibition de la polygamie cause plusieurs effets sur les droits personnels et sur les droits fondamentaux qui sont parfois corrigés par la législation en acceptant la relation polygamique pour ces fins spécifiques.Finalement, la thèse examine la prohibition de la polygamie en France et au Canada à travers une approche critique pour ensuite suggérer les perspectives d'évolution proposées à cette prohibition générale.

The case of Mohammad Insa is about a Muslim man in Indonesia who wished to practise polygamy without any interference from the state, and without any need to consider the rights of his established wife. Law No. 1 of 1974 on Marriage imposes specific conditions on those who wish to contract polygamous marriages. Insa argued that, as an Indonesian citizen, those conditions contravened his right to religious freedom which is guaranteed by the 1945 Constitution. He petitioned the Mahkamah Konstitusi Republik Indonesia (the Constitutional Court of the Republic of Indonesia) for a judicial review of this law, particularly its provisions which stipulate when and how polygamous marriages are contracted.

The withdrawal of "other".
Chronologically, African migrations came in four waves : educational, military (after the first world war), labour from the Senegal valley, and after 1980, the urban educated elite. After 1974, the arrival of the spouses of the original migrant workers led to the settlement of the migrants. Initially, class affiliations subsumed ethnic and national ones. However, with increasing unemployement and competition for work, African people have been scrutinized and criticized for their marital, cultural, and educational patterns (polygamy, female circumcision). Therefore, instead of looking towards integration at the national level, African immigrants search for patterns of affiliation within their community, by means of communalism.

Migration, Marriage and Family in the Valley of the Senegal River
Georges GONZALES
In 1993, out migration from five villages in the upper valley of the Senegal river appears to be as intensive as it was ten years ago, but with the difference that new social groups are now concerned: children, women, and older men.
Migration of family groups is essentially characteristic of international migrants, although all the members of the family do not always move to the same place. Besides pendular and incomplete migrations, settlement in Dakar can be observed, probably corresponding to a progressive severage from the village of origin. Exogamy and non residential polygamy also contribute to a multilocalization of the family and of the community of origin, thus strenghtening the flows of migrants, especially to Dakar.

The power of women in politics, before, during and after colonization, has not declined with the power of media. Through the associative life, women have managed to prevail by empowerment in civil society, despite the constraints of polygamy, excision and levirate marriage, since the time of independence in 1960. But with the informal trade, women come together to develop a strategy to escape. The emergence of a feminine power, could waver existing strengths. About polygamy, what could be more natural to have several wives for a Muslim, to the extent that religion encourages it. While ignorance of family planning, the repetition of birth, make them sick and destroyed the integrity of women. Regarding informal trade, becomes a lever of emancipation which affirm their social, economic empowerment and recognition of the society to care after for their ''Borom Kër'', the householder. The future is concentrated in associative areas in different villages. The group therefore allows women an education and a reduction of illiteracy. Awareness of their power over men is present in their work force. When Wolof woman managed to supplant her husband by informal trade, went to meetings of women, it's kneel and humbly ask her husband's permission. This allows him to leave. This is necessary, despite the economic independence of women. Its lower about the rights is important for the future of children. Vision of Senegalese culture, whom respect the man made it the spiritual guide and protector of all family. ; Le pouvoir des femmes en politique, avant, pendant et après la colonisation, n'a pas décliné avec l'aide des médias. À travers la vie associative, les femmes ont réussi à s'imposer, par l'empowerment dans la société civile, malgré les contraintes de la polygamie, l'excision, et le lévirat, depuis l'époque des indépendances en 1960. Mais c'est avec le commerce informel, que les femmes se réunissent pour mettre au point une stratégie afin de s'en sortir. L'émergence d'un pouvoir féminin, a pu faire vaciller les forces en ...

In 2006, natural and man-made disasters have repeatedly hit Indonesia. Despite this very serious situation, Indonesians manage to survive and continue their life, almost as usual. This article attempts to show how their attention is being distracted both by the media and the elites from despairing calamities. The press eagerly features various events that hardly reflect the people's predicament: localized religious strife in Poso, issues of polygamy and pornography, the would-be trial of the Soehartos. Parallel to these media attempts at negating or overlooking disasters, Indonesia's political establishment from the military to the president and parties vie in political mongering, seemingly oblivious of the hard facts. As the head of Indonesia's "theater state", President Yudhoyono enthusiastically pursued the nobel prize for peace, and appeared to commit himself to the fight against poverty, while doing very little to cope with it.

For a number of years, integration contracts have been implemented in Europe and in North America. With a view to challenging multiculturalism, the goal of these contracts is to ensure that migrants comply, even subscribe, to the non-negotiable values of the host societies. This article addresses the issue of the accommodation and integration contract tried out in France in 2003 and made mandatory in 2007, with a particular focus on the public discussions surrounding its creation as well as its most recent tinkering. After clarifying the political background to its implementation and presenting the clause itself, the author demonstrates how the matter of women constitutes one of the specific issues addressed in the contract. Indeed, the public discussions of the integration contract articulate the reference to non-negotiable values of the Republic while giving central importance to gender equality. This value refers to a universal equality standard, in which, however, equality of the sexes is translated as a cultural norm specific to the French nation. This translation is reinforced by the quasi-systematic reference to polygamy, genital mutilation, forced marriages, and the burqa. The author stresses the limitations of such a usage of the "women's cause"—it may play a significant role in somewhat stigmatizing migrants and may sometimes be used to justify increasingly restrictive immigration policies.

This work is to study the confrontation between two distinct legal systems relating to marriage and its effects. It is the receipt of the Moroccan family law which is of religious essence by the legal order french through its international law private, a legal secular. The first part of this book is devoted to understanding Moroccan marriage and its effects which is indispensable for the reception of foreign institutions by the french legal order. Achieve this, to understand the evolution of the marital institution since the creation of the first Code of the Moroccan family, until the reform of the latter in 2004. Ithighlights the assimilation by the Moroccan legislator of the marriage and its effects in a modern family Code while keeping its religious essence. This indispensable approach leads to understand the scope of the reform of the Moroccan wedding of 2004 and the difficulty that knows its application.Understanding its limits allows to capture the design of the concept of family in the Morocco of today.The second part is devoted to this concept through the Moroccan wedding reception and its effects byfrench private international law. The study of the application of the rules of private international law shows the difficulty that Moroccan law applicable on french territory despite the existence of the Franco-Moroccan agreement of 10 August 1981. Moroccan law is, despite its jurisdiction, either before a difficult qualification of its unknown institutions of the french legal system and in this case, it is denatured. It is against the intervention of the mechanism of the public order exception as its institutions and its rules are considered offensive the fundamental principles of the Forum and consequently, he was waived. By analyzing the methodology of french private international law, a certain relativism arises in the application of its provisions that shipments to wonder about the limits of respect for the fundamental values of the Forum. A relativism that struggles between pursuing the goal of private ...

The power of women in politics, before, during and after colonization, has not declined with the power of media. Through the associative life, women have managed to prevail by empowerment in civil society, despite the constraints of polygamy, excision and levirate marriage, since the time of independence in 1960. But with the informal trade, women come together to develop a strategy to escape. The emergence of a feminine power, could waver existing strengths. About polygamy, what could be more natural to have several wives for a Muslim, to the extent that religion encourages it. While ignorance of family planning, the repetition of birth, make them sick and destroyed the integrity of women. Regarding informal trade, becomes a lever of emancipation which affirm their social, economic empowerment and recognition of the society to care after for their ''Borom Kër'', the householder. The future is concentrated in associative areas in different villages. The group therefore allows women an education and a reduction of illiteracy. Awareness of their power over men is present in their work force. When Wolof woman managed to supplant her husband by informal trade, went to meetings of women, it's kneel and humbly ask her husband's permission. This allows him to leave. This is necessary, despite the economic independence of women. Its lower about the rights is important for the future of children. Vision of Senegalese culture, whom respect the man made it the spiritual guide and protector of all family. ; Le pouvoir des femmes en politique, avant, pendant et après la colonisation, n'a pas décliné avec l'aide des médias. À travers la vie associative, les femmes ont réussi à s'imposer, par l'empowerment dans la société civile, malgré les contraintes de la polygamie, l'excision, et le lévirat, depuis l'époque des indépendances en 1960. Mais c'est avec le commerce informel, que les femmes se réunissent pour mettre au point une stratégie afin de s'en sortir. L'émergence d'un pouvoir féminin, a pu faire vaciller les forces en place. Parlant de la polygamie, quoi de plus naturel d'avoir plusieurs épouses pour un musulman, dans la mesure où la religion l'encourage. Alors que l'ignorance du planning familial, la répétitivité des naissances, la fragilisation des femmes portent atteintes à leur intégrité. D'autre part, le commerce informel, devient un levier d'émancipation où s'affirment leur empowerment social économique ainsi que la reconnaissance de la société de leur capacité à s'occuper de leur destin qui n'est plus entre les mains du ''boröm kër'', le maître de maison. L'avenir se concentre dans les groupements associatifs au niveau les différents villages. Le groupement des femmes permet dès lors une éducation scolaire et une diminution de l'analphabétisme. La prise de conscience de leur pouvoir sur les hommes est bien présente par leur force de travail. Quand la femme ouolof a réussi à supplanter son époux par le commerce informel, se rend aux réunions des femmes, elle s' agenouille et demande humblement la permission à son époux. Celui-ci lui autorise de sortir. Cette démarche s'impose, malgré l'indépendance économique de la femme. Son abaissement vis-à-vis de l'homme est une condition sine qua non pour l'avenir de ses enfants. Cette vision de la culture sénégalaise, culture du respect de l'homme fait de celui-ci le protecteur et guide spirituel de toute la famille.

The twenty-first century is a century of promoting and protecting vulnerable people and fighting discrimination. The international community is more interested in the problematic condition of women and children as a factor in revealing the overall state of social advancement of society. However, Africa remains the continent where the number of vulnerable people is the largest on the planet. The Organization of African Unity in its time and the African Union have already demonstrated their commitment to tackling issues concerning women and children through well-defined human rights protection mechanisms. Indeed, a whole legal arsenal has been put in place in order to protect the rights of women and children. Foremost, among them there are the two pacts of 1966 stemming directly from the Universal Declaration of Human Rights, one on civil and political rights, the other on social, economic and cultural rights; the Convention on the Rights of the Child; the African Charter on Human and Peoples' Rights, the African Charter on the Rights of the Child; the Women's Rights Protocol, the 1989 Declaration of the Rights of the Child.The implementation of these legal instruments is still fragmentary. As in all international agreements, the biggest challenge is to move from the ratification state to the integration of these agreements in national legislation and their implementation so that all can enjoy their rights. International human rights law, in its current form, prohibits discrimination and violence against women and children. It represents the legal framework in which States' obligations to promote and protect the human rights of women and children are determined and evaluated. The cornerstone of this legal edifice is the Convention on the Elimination of All Forms of Discrimination against Women and the Convention on the Rights of the Child. The global economic crisis, ongoing conflicts have resulted in systematic violence against women and children. In Senegal, this violence resulted in a dislocation of the family ...

The twenty-first century is a century of promoting and protecting vulnerable people and fighting discrimination. The international community is more interested in the problematic condition of women and children as a factor in revealing the overall state of social advancement of society. However, Africa remains the continent where the number of vulnerable people is the largest on the planet. The Organization of African Unity in its time and the African Union have already demonstrated their commitment to tackling issues concerning women and children through well-defined human rights protection mechanisms. Indeed, a whole legal arsenal has been put in place in order to protect the rights of women and children. Foremost, among them there are the two pacts of 1966 stemming directly from the Universal Declaration of Human Rights, one on civil and political rights, the other on social, economic and cultural rights; the Convention on the Rights of the Child; the African Charter on Human and Peoples' Rights, the African Charter on the Rights of the Child; the Women's Rights Protocol, the 1989 Declaration of the Rights of the Child.The implementation of these legal instruments is still fragmentary. As in all international agreements, the biggest challenge is to move from the ratification state to the integration of these agreements in national legislation and their implementation so that all can enjoy their rights. International human rights law, in its current form, prohibits discrimination and violence against women and children. It represents the legal framework in which States' obligations to promote and protect the human rights of women and children are determined and evaluated. The cornerstone of this legal edifice is the Convention on the Elimination of All Forms of Discrimination against Women and the Convention on the Rights of the Child. The global economic crisis, ongoing conflicts have resulted in systematic violence against women and children. In Senegal, this violence resulted in a dislocation of the family and the erosion of traditional solidarities. The vulnerability of women and children in the family unit has led to the development of practices such as begging, delinquency, prostitution, abandoned children, forced marriage, etc. Analysis of the current status of women and of the child in Senegal leads us to ask ourselves the following questions: It is a question of assessing the degree of integration by Senegal of international norms into its internal law? Are cultural, religious and political obstacles not an obstacle to the effectiveness of international standards ? How to get practitioners to consider international standards in resolving disputes in family relationships ? ; Le XXIe siècle se veut un siècle de la promotion et la protection des personnes vulnérables et de la lutte contre la discrimination. La communauté internationale s'intéresse davantage à la condition problématique de la femme et de l'enfant en tant que facteur révélateur de l'état global d'avancée sociale de la société. Or, l'Afrique demeure le continent ou le nombre de personnes vulnérables est le plus important de la planète. L'Organisation de l'Unité Africaine en son temps et l'Union Africaine ont déjà fait montre de leur engagement à s'attaquer aux problèmes concernant les femmes et les enfants à travers des mécanismes de protection des droits de l'homme bien définis. En effet, tout un arsenal juridique a été mis en place pour protéger les droits des femmes et des enfants. Au premier rang desquelles s'inscrivent les deux pactes de 1966 directement issus de la déclaration universelle des droits de l'homme, l'un sur les droits civils et politiques, l'autre sur les droits sociaux, économiques et culturels ; la convention relative aux droits de l'enfant ; la charte africaine des droits de l'homme et des peuples, la charte africaine des droits de l'enfant ; le protocole relatif aux droits des femmes, la déclaration des droits de l'enfants de 1989.La mise en œuvre de ces instruments juridiques est encore fragmentaire. Comme dans tous les accords internationaux, le plus grand défi est de passer de l'état de ratification à l'intégration de ces accords dans les législations nationales et leur mise en application afin que tous puissent jouir de leurs droits. Le droit international relatif aux droits de l'homme, dans sa forme actuelle, prohibe la discrimination et la violence contre les femmes et les enfants. Il représente le cadre juridique dans lequel les obligations des Etats en matière de promotion et de protection des droits fondamentaux des femmes et des enfants sont déterminées et évaluées. La pierre angulaire de cet édifice juridique est la convention sur l'élimination de toutes formes de discrimination à l'égard des femmes et la convention sur les droits de l'enfant. La crise économique mondiale, les conflits en cours ont entraîné des violences systématiques commises à l'encontre des femmes et des enfants. Ces violences se sont traduites au Sénégal par une dislocation de la famille et par l'effritement des solidarités traditionnelles. La vulnérabilité des femmes et des enfants au sein de la cellule familiale a entraîné le développement de pratiques telles que la mendicité, la délinquance, la prostitution, les enfants abandonnés, le mariage forcé, … L'analyse de la condition actuelle de la femme et de l'enfant au Sénégal nous amène à nous poser des questions suivantes : Il s'agit d'évaluer le degré d'intégration par le Sénégal des normes internationales dans son droit interne. Les entraves culturelles, religieuses et politiques ne constituent-elles pas un obstacle à l'effectivité des normes internationales ? Comment amener les praticiens à tenir compte des normes internationales dans le règlement des différends dans les rapports de familles ?

Current levels of African fertility are, for most observers, the expression of a continuation of traditional values of ancestral essence. For those observers, the traditional values continue to determine reproductive behavior, despite the economic, political and social changes. Based on the case of the Republic of Congo, dynamic and contextual analysis of these behaviors, reveal that these are rather clear break from the current level of fertility; they suggest significant unmet need for birth control. It is possible that a Malthusian reflex develops gradually, which does not exclude the need for children, contrary to some theories. These behaviors are characterized by profound changes resulting in a disconnection between sexuality, marriage and reproduction; rejuvenation of the ages at first intercourse and first birth; postponing the age of entry into marital union and the decline of polygamy. Current reproductive behavior are likely to make fertility declining, if they were well supported institutionally in the current context. The growing importance of adolescent fertility calls for redefining the foundations of African fertility. In a context marked also by significant disruptions in the mechanisms of transmission of traditional values, enhanced by education and urbanization, it is desirable to restructure the communication on the choice of fertility control. Otherwise, the fertility transition, which is irreversible, will be at its own pace, not just at the mercy of crises, but in a sustainable way by adaptation to the conditions of life and way of production in process. ; Les niveaux actuels de la fécondité africaine sont, pour la plupart des observateurs, l'expression d'un maintien des valeurs traditionnelles d'essence ancestrale. Celles-ci continueraient à déterminer les comportements reproductifs, en dépit des changements économiques, politiques et sociaux. En partant du cas de la République du Congo, l'analyse dynamique et contextuelle de ces comportements, révèle que ceux-ci sont plutôt en nette ...

Religious freedom is one of United States' major founding myths and it has become a key issue in the public sphere. The First Amendment to the US Constitution states that "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances". Religious freedom is thus a fundamental principle protected by the first part of the Amendment called the free exercise clause while the State is prohibited from interfering with or favoring any religion. However, when a law of generally applicability is seen by an individual or a group as overlapping their religious freedom, going to trial to protect their constitutional right appears in many as the best option. The "case by case" approach by the courts, and in particular by the federal Supreme Court, as well as the lack of a coherent jurisprudence show how difficult and challenging dealing with religious freedom issues are. Indeed, beyond judging facts in the various cases the judges hear, their constant redefinitions of the boundaries of religious freedom have given them a major role in regulating religious matters. In our study, we focus on six such religious groups which have been involved in litigations and most of whom had their case heard by the US Supreme Court, in order to seek an exemption from the law and continue their otherwise illegal religious practice. After a review of the Mormons' famous polygamy cases in the late 19th century, we move on to analyzing the litigation involving a Brazilian Church (called the Centro Espirto Beneficente Uniao do Vegetal) using an illegal substance in their sacramental tea. The child death cases involving Christian Scientists are also analyzed as they point out the question of the limits of parents' religious rights when it comes to their children's health. The issue of parents' rights is further discussed in the following case ...