Family Law

The paper discusses Derrida's concept of hospitality which perfectly describes the experience of loosing the sense of feeling at home and reveals the disintegrating entrance of the Otherness into a coherent home space. Jacques Derrida's theory makes it possible to deconstruct the familiar home space, which, however, does not constitute in any case its destruction. Revealing a complex and ambiguous nature of the challenge of hospitality, he perceives the sense of feeling at home as one of the necessary conditions of a stable subject. This is the subject that most fears the Otherness which could disrupt, unsettle their permanent structure and a sense of certainty. Therefore, the Author follows closely the fear of strangeness and the nostalgic longing for the sense of feeling at home as depicted by David Lynch and Michael Haneke in their films. Then he passes on to the field of contemporary art which not only reveals the fact that something has happened to the house we have known so far, but it also allows for creative deconstruction of the feeling at home. The artistic works selected by the Author break the binary oppositions: one’s own/someone else’s, familiar/strange (Jessica Sue Layton), close/distant (Shizuka Yokomizo) and finally the most important one: interior/exterior (Marja Pirilä, Eve Dent).

Il procedimento della crisi tra genitori non coniugati avanti al tribunale ordinario SOMMARIO: 1. Introduzione. -2. Il nuovo riparto della competenza tra giudice ordinario e tribunale per i minorenni. -3. La competenza « per attrazione » del giudice ordinario. -4. (Segue): problemi applicativi. -5. (Segue): aspetti procedimentali. -6. Il modello procedimentale applicabile. -7. La proposizione della domanda e la fase iniziale del procedimento. -8. La fase istruttoria: l'ascolto del minore. -9. (Segue): l'accertamento dei redditi dei genitori. -10. La fase decisoria e le impugnazioni. -11. Il procedimento a domanda congiunta e la modifica dei provvedimenti esistenti. -12. Conclusioni.

In India, the Constitution is regarded as Supreme law of the land. No one is above the Constitution. It provides for three organs of the Government, viz., the Legislature, Executive and the Judiciary, each to function independently so that the rule of law in the state could be
upheld in the State. But, due to ineffective legislature and also because of the powers of the executive being in the hands of one person, there has been a series of inaction by the legislature. Henceforth, the Judiciary has involved itself to bridge the gap in the law which the state is lacking by means of establishing new doctrines, expanding the horizons of the law by giving wide interpretations and also by declaring new principles. Thus, the question arouse is that whether in doing so, is Judiciary encroaching the powers of the Legislature?

Sri Lanka’s rich cultural heritage is reflected in its complex socio-legal fabric, which in a sense, is a “legal museum” exhibiting side by side, laws from diverse legal traditions.

Better known in the past as Taprobane, Serendib, Seylan, Zeylan or Ceylan, Sri Lanka has been described as “the pearl of the Indian Ocean”, partly because of its pearl like shape, and partly because of its strategic location in the Indian Ocean and the ancient “Silk Route”. Sri Lanka has been, from time immemorial, a trade hub connecting China and Japan from the Far East and other Asian nations with Europe and the Americas, and its location and riches attracted friends and foe from distant lands. Sri Lanka's rich cultural and legal heritage is the product of these geographic and historic factors.

While the Roman-Dutch Law introduced into the Island by the Dutch is regarded as the foundation of the common law of Sri Lanka, the common law tradition introduced by the British has blended with the Roman Dutch law to produce a very rich system of law. Personal laws such as Kandyan Law, consisting of ancient Sinhalese customs, Thesawalamai Law, which are also based on the customs and practices of the Tamils of the North East regions, and Muslim Law, which is applicable strictly on a religious basis to all Muslims in Sri Lanka, owe a great deal to the native perople as well as the Arabs, the Portuguese, the Dutch and the British, who were zealous to introduce into the country their own customs and laws. The Dutch and British rulers were committed to the preservation of the systems of law that existed in the island prior to their advent, and have seen to it that these laws are live and vibrant to modern days. 

What therefore we have in Sri Lanka is a cultural and legal heritage which is of great interest to all those engaged in the study of family laws and customs, and the insigts that can be gained from such a study could be immense.

Uno de los principales dilemas en el debate de la adopción homoparental en México se desprende del hecho de que las investigaciones que soportan una postura tanto a favor o en contra de este fenómeno no cuentan con un fundamento científico estable y objetivo. Lo anterior genera indecisión para el Estado al momento de considerar la legalización de la adopción por parte de parejas homosexuales o no. Al mismo tiempo, provoca que la sociedad rechace o apruebe esta cuestión sin argumentos científicamente fundamentados, guiándose principalmente por sus valores y prejuicios. Además, lo más grave es que el debate suele descentralizarse ya que se enfoca más en criticar la homosexualidad en sí que preocuparse por el tema primordial: el bienestar del niño en adopción.

15. P.V. Kane, says that "such medieval works as the Mit. (on Yaj. II, 133), the Parijata and Apararka hold that even the son procreated on a wife married in the anuloma order (e.g., the son of a Brahmana from a Ksatriya wife or of a Ksatriya from a Vaisya caste wife) was also Aurasa. The exception was the son of a Brahmana from a Sudra wife, who was called Saudra or Parasava and distinguished from the technical Aurasa. From the definition of Aurasa given by all Smriti writers (and the dicta of such commentaries as the Mit.) it follows that in order to be an Aurasa the procreation and the birth of the son must both be after the marriage"., P.

Resumo: O presente artigo analisa os impactos da Lei 13.058/2014, que introduziu o instituto da guarda compartilhada no ordenamento jurídico brasileiro. Descreve, ainda, a importância de tal alteração para o melhor interesse da criança e do adolescente, bem como o modo como deve acontecer a regulamentação de tal formato de guarda, seja consensualmente, pelos pais, seja judicialmente.

This chapter considers the landmark family property decisions of the House of Lords in Pettitt v Pettitt [1970] AC 777 and Gissing v Gissing [1971] AC 886 through the prism of imputed common intention, an idea advanced by Lord Diplock in Pettitt and (on one view) implemented in a different form by him in his speech in Gissing. The conclusion is that the common intention trust analysis, as first put forward in the speech of Lord Diplock in Gissing, did not directly involve the imputation of common intentions. The notion of imputation has, following Stack v Dowden [2007] 2 AC 432 and Jones v Kernott [2012] 1 AC 776, crept back into the modern law on the common intention trust in respect of the secondary issue of quantification. However, as is argued in the chapter, it seems unnecessary to present the modern approach to quantification in terms of the imputation of a non-existent common intention. The chapter places Pettitt and Gissing in the context of the earlier case law – e.g. looking closely at the overrated ‘imputed common intention’ approach of the minority in Pettitt and its relationship with more overtly discretionary approaches of the Court of Appeal in earlier cases. The chapter also links this analysis to a consideration of the impact of the more recent cases of Stack v Dowden and Jones v Kernott.

O presente trabalho busca falar sobre um tema intrigante: a família e sua evolução. Tal discussão causa severas polêmicas, justamente porque todos os aspectos ligados à família são, na verdade, reflexos da cultura social. Assim, pensar em mudanças naquilo que se compreende por família não é fácil. Contudo, a realidade contemporânea demonstra que as transformações neste tema são evidentes, não podendo o jurista as ignorar.
A abertura para novos modelos de arranjo familiar, diversos da clássica família patriarcal, heterossexual e monogâmica é um fenômeno sem volta. Veja-se o reconhecimento, cada vez maior, de famílias homoafetivas por diversos ordenamentos jurídicos.
Neste diapasão, entrará em debate o poliamor e a possibilidade de se identificar um novo modelo de arranjo conjugal: a família poliafetiva.

Islamic legal tradition is discursive; it developed through discourses at two levels, one between jurists and society, and the other between jurists and state. The part played by differences of opinion (Ikhtilaf) and juristic reasoning (Ijtihad) cannot be overstressed. It provided strong basis for legal pluralism and accommodation of social practices,
especially in the area of marriage and divorce. State efforts to centralize law did not meet the approval of the jurists. Since  state had no direct role in the development of fiqh, the
systematization of Fiqh and Law Schools was achieved through consensus. Looking back at the history of Islamic law, we find that local practices in various cities like Medina and
Kufa generated diverse legal doctrines and gradually produced more than nineteen schools of law (madhhab); about seven are still in practice today. The distinct mark of the development of fiqh in this period is the diversity of views among the jurists on almost
each and every doctrine. This diversity was welcomed by Islamic legal theory as a valid
manifestation of Ijtihad. It is typically usual in the Fiqh texts to mention more than one view on almost every point. This is evident even in Fiqh texts like Fatawa Alamgiri, which were designed as a guide book for the qadis. Instead of giving just one doctrine of law, these texts refer to different opinions. It looks strange, but the underlying concept seems to be that it was not for the jurist, to choose between these varying opinions.

Este trabajo analiza el concepto de familia en nuestra Constitución tratando de lograr una comprensión dogmática. Así se demuestra que la familia en nuestra Constitución posee la particularidad de ser un concepto amplio y mutable debido a la naturaleza dinámica de la familia como la intención del constituyente de proteger los derechos fundamentales de las personas.

Abstract
School counselors are employed to take care of the students’ behaviors differences to other define norms of the social context.  Whether the code of ethics and regulatory policies has any impact on the execution is another problem.  People are just born to have emotions, attitude, feelings of like and dislike, visual presentations of pretty or ugly pending on individual’s judgement standards.  Ethical problems in Taiwan may not be the same as that in Malaysia as the two countries differs in system of education and social integration.  Taking religious problems which is substantial sensitive cultural competence in Malaysia where it follows the codes for the ACA and ASCA places the client interests first, then school and parents that may never exist in Taiwan.  Multicultural aspects in Malaysia is current important issues and getting serious attention on adults’ development in Taiwan.
Keywords:  ethics, cognitive, multicultural

The institution of family occupies a highly important position in Islam. Besides regulating human marital relations it plays a key role in the development and progression of a well-entrenched social order. Unlike certain other religions, Islam however does not regard marriage above dissolution and gives this right to both the spouses. It considers this relationship a social contract between two independent and pubescent persons and introduces checks and balances to protect and secure the rights of all stakeholders in this matter -husband, wife, children and the society large.

Parenting capacity assessments are a common tool used by child intervention programs. Their goal is to determine whether a parent is good enough to raise their own children, if intervention is needed to support parents to achieve that, or if it is probable that a parent cannot raise their child. The methodology used is based upon the Euro-centric definitions of family and uses elements that have not been normed on First Nations populations. Such an approach acts to extend the colonial position of child protection by imposing methodology that fails to consider cultural definitions of family. They also cannot measure capacity to parent when the socio-political realities of most parents, such as poverty and poor access to services, and the impacts of inter-generational trauma are not included in the approach. Assessments done in this context do not meet the Mohan (R. v. Mohan) 3 test for admissibility of expert evidence in Canadian courts. Alternative approaches are suggested.

The study addresses the legal rules that allowed in Rome and in some Eastern provinces of the Roman Empire, especially Egypt, women to serve as guardians or to assist the guardian of their prepubescent children. In Rome, mothers as guardians are attested during the second century by individual imperial concession, and the mother as manager in aid to the guardian is amply attested in the classical age. In Egypt, mothers could serve as guardians, appointed by a private act of the husband (since the beginning of the province until 212 AD), while in connection to the guardian (with the name ἐπακολουθήτρια) they appear only from the first half of the second century ad. the author questions the mutual influences between the two sets of rules.

Nel presente articolo si esaminano le norme giuridiche in base alle quali a Roma e in alcune province orientali dell'impero romano, soprattutto l'Egitto, la madre poteva essere tutrice o poteva svolgere fuzioni di ausilio al tutore dei propri figli impuberi. A Roma la madre tutrice appare attestata già dal secondo secolo per concessione imperiale individuale, e la madre amministratrice in ausilio al tutore è ampiamente attestata in età classica. In Egitto la madre tutrice, nominata con atto privato del marito, compare dalle origini della provincia e fino al 212 d.C., mentre, affiancata al tutore, con il nome di ἐπακολουθήτρια, è documentata solo dalla prima metà del secondo secolo d.C. In dottrina ci si è interrogati circa le influenze reciproche tra i due sistemi di norme. L'autore conclude che è legittimo ipotizzare che la scomparsa della madre tutrice egizia dopo il 212 sia stata causata dalla diffusione del diritto romano nelle province a seguito della Constitutio Antoniniana, mentre non sembra possibile rinvenire altre reciproche influenze. In particolare, si nega che la madre amministratrice romana sia derivata dall'ἐπακολουθήτρια egizia.

The employment of the judicial organ of the state for the incremental reform and modernisation of family laws distinguishes Pakistan’s experience from that of the Middle Eastern Muslim countries where legislative codification is used to achieve the same end. Pakistan inherited a hybrid legal system based on the transplantation of common law tradition in British India. The Pakistani judiciary deviated from the principles of Ḥanafī school that were strictly applied by the colonial judiciary and are still being applied in India. It promoted the rights of women to get a divorce without the husband’s consent under the classical Islamic legal doctrine of khula‘ by making a direct recourse to the primary sources of Islamic Law, the Qur’ān and Sunnah. This form of ‘judicial ijtihād’ continues to play a key role in accommodating the classical Islamic law (fiqh) within the framework of international human rights law in Pakistan. This process was not deterred by the initiation of the process of the Islamisation of laws, introduced in the mid 1970s, rather it unintentionally bolstered judicial ijtihād by empowering the Sharī‘a Courts to have a direct recourse to the Qur’ān and Sunnah. During the colonial period, the judges of the higher courts were discouraged from making a direct recourse to the primary sources of Islamic law by the Judicial Committee of the Privy Council, the highest court of appeal in the British Empire.

This article analyses the methods and methodological tools that were used by the judiciary in Pakistan for justifying the extension in the rights of women to get a divorce under Islamic law. The methods went beyond the classical forms of takhrīj, talfīq and takhyyur. Instead the judiciary primarily relied upon the method of judicial ijtihād. Likewise, the methodological tools were not limited to the ones found in the classical uṣūl al-fiqh such as qiyās, istiḥsān, istiṣlāḥ/maṣlaḥa, istidlāl, istiṣḥāb, sadd al-zarī‘a, ḍarūra and maqāsid. Rather new techniques were also employed, such as the principles of equity, justice and fairness and development of new legal categorisation.

This article employs comparative and historical research methodologies for analysing the development of women’s right to get a judicial divorce (khula‘) without the consent of the husband in Pakistan. It makes comparative references to the legal developments regarding this right in other Muslim countries and examines it from a historical perspective by looking into the genesis of legal reforms in classical Islamic law in South Asia during the colonial period.

L’intraprendenza di Gioacchino Onorati ha reso possibile la seconda
edizione del volume.
Il lavoro si arricchisce dei contributi di autorevoli giuristi che hanno
avuto la pazienza di confrontarsi con la prima edizione, fornendo
riflessioni e approfondimenti di spessore esposti in occasione della
presentazione del volume svolta presso l’Aula Giallombardo della Corte
di Cassazione il 6 maggio 2014 che si aggiungono alla già generosa
prefazione di Oreste Pollicino alla prima edizione.
A Maria Gabriella Luccioli, Maria Giovanna Ruo, Ernesto Lupo e
Giorgio Santacroce il mio più sincero ringraziamento.
Antonio Ruggeri ha poi acconsentito alla pubblicazione della sua recensione
al libro apparsa sull’Annuario di diritto comparato dell’anno
2014. A Lui mi sento di rivolgere un pensiero assai particolare, poiché
senza i suoi straordinari scritti e i suoi incoraggiamenti questo libro
non sarebbe mai venuto alla luce.
Quanto alle modifiche rispetto al testo della prima edizione, le
stesse sono limitate ad una nuova suddivisione delle parti suggerita
dall’editore e all’indicazione di alcune recenti pronunzie di merito,
di legittimità e della Corte europea dei diritti dell’uomo ritenute
significative.
Palermo, gennaio 2015
L’Autore

En abril de 2013, Coahuila se convirtió en la séptima Entidad Federativa de México en introducir a su legislación civil-familiar el procedimiento de divorcio incausado (o exprés, como también es conocido). En este documento se analizan tanto las características del decreto de reformas relativo, en cuanto a los cambios que sufrió la legislación señalada,  así como algunos argumentos vertidos tanto a favor como en contra de la constitucionalidad de dicha reforma.

This paper concerns itself with the case law Sarla Mudgal v. Union of India, AIR 1995 SC 1531. It is a review of the above mentioned case. The case holds extreme importance as it laid down principles against the practice of solemnizing second marriage by conversion to Islam, with first marriage not being dissolved, followed by Hindu husbands. This paper briefly states the facts of the case, issues raised in the case and discusses relevant laws applied in the case, decisions and analysis of the judgment followed by a conclusion. Several case laws which are related to the present case have been referred to and only relevant parts of the judgments have been taken into consideration.

South Africa recognizes a multiplicity of marriage forms: common law
marriage, customary marriage, and same-sex marriage. The South African
Constitution has a high sensibility related to issues of human dignity, equality,
and freedom. Respect for both cultural identity and non-discrimination is
related to this trinity of values. In an axiologic perspective, however, these
values can sometimes conflict, as it happens in the customary marriage- a plural
marriage practiced in the form polygyny. In South Africa, coexisting forms of
marriage relate in a critical way to problems concerning non-traditional
concepts of marriage. Oftentimes, when discussing the possibility of
recognizing same-sex marriage, it is suggested that this would force states to
recognize polygamy as well. In actuality, these two forms of marriage are easily
distinguishable according to their structure and function. They only share one
characteristic: the contrast with the traditional concept of marriage as “union
of one man and one woman.”

SOMMARIO: 1. Nuove ipotesi procreative e superamento della famiglia tradizionale. – 2. La maternità surrogata e i reprimenda della Cassazione francese. – 2.1. La Corte EDU e i casi Labassee e Mennesson c. Francia. – 3. La maternità surrogata in Italia, il turismo procreativo e il miglior interesse del minore. – 3.1. Il superiore interesse del minore in presenza di un ‘contributo biologico minimo’: le aperture della giurisprudenza. – 3.2. Cassazione civile n. 24001/14: maternità surrogata in assenza di un ‘contributo biologico minimo’. – 3.3. Il supremo interesse del minore ‘oltre la biologia’ nella giurisprudenza della Corte EDU: il caso Paradiso e Campanelli c. Italia. – 4. Alcuni approcci del femminismo giuridico alla maternità surrogata e alla donazione di sperma. – 5. Dalla Corte EDU alla Corte Costituzionale n. 162/2014: la surroga materna tra privacy e salute. – 6. Autodeterminazione procreativa e best interest of the child: la sostanza di un conflitto.

this is a study which focused about the maintenance law in Sri Lanka. this study was done as an assignment for Family Law in 2011. basically this paper try to make an idea regarding the existing laws regarding maintenance in Sri Lanka and whether it is enough for duty of support.

This chapter is a first step towards a comparative history of child adoption law and practices in Western Europe since child adoption became legal in Germany (1900), Sweden (1917), France (1923), England and Wales (1927) and Italy (1942). Relying mainly on long time series from these five countries, I analyze the incidence and the developments of domestic adoptions of both unrelated and related children as well as more recent developments in inter-country adoption. In most Western European countries child adoption incidence increased from the early 20th century to approximately the 1970s, likely because of rising demand for child adoption. Child adoption incidence has decreased since the 1970s because of a fall in adoptable children from both domestic and foreign backgrounds. In addition, the people of Sweden and England and Wales have long adopted children much more frequently than those of Germany, let alone France and Italy. The history of child adoption in Western Europe thus reflects major demographic trends since 1900 as well as a North-South gradient in child adoption incidence.

This book is the Llobet´s family history since the 12th century until the 20th century. In the first volume comprises the geneaolgy of the family and the second part of this volume describes the living quarters of a family of the Catalonia countryside gentry.

Parental alienation is the unwarranted denigration or rejection of a parent where there was a previous loving relationship. Despite thirty years of study establishing its aetiology, prevalence , appropriate interventions and outcomes for children, parental alienation remains a highly contentious concept in the UK. Additionally, there has been minimal exploration of the experiences of alienated parents across the globe. A recent Q analysis uncovered the subjective and intersubjective experiences of British alienated parents. An unexpected consensus became apparent which merited further analysis of the data. Through this phenome-nological exploration of the participants' narratives, a pervasive sense of " powerlessness " emerged. The source of this felt sense of powerlessness is considered and recommendations for policy and practice are suggested.