Marriage law

his article reviews the background to the High Court's decision in the ACT same sex marriage case and traces the origin of the court's surprisingly broad definition of what marriage is for the purposes of the marriage power in s 51(xxi) of the Australian Constitution. It reached this definition largely as a result of suggestions put from the Bench in oral argument, without the benefit of detailed written submissions on the subject by either the Commonwealth or the Australian Capital Territory, and in the absence of a contradictor. Intrinsic to the court's reasoning was the proposition that unless 'marriage' in s 51(xxi) included same-sex marriage then the Commonwealth would not be able to legislate so as to prevent the states or territories from establishing same-sex marriage. In finding the Commonwealth's power with respect to marriage does extend to same-sex and other forms of marriage, the court adopted a remarkably one-sided view of the existing case law on the scope of Commonwealth heads of power. It also did not take into consideration the wealth of case law directed specifically to the scope of the marriage power. The importance of the new definition is that now marriage policy in Australia does not depend in any significant way on issues of Constitutional law. While much has thereby been settled, much is now also unsettled. Marriage is, to a great extent, whatever the Federal Parliament says it is, so long as the union is a consensual one between persons (however young) and recognised by law as intended to endure. Specifically, the court has determined that the Constitution places no barrier in the way of polygamous relationships. What view of marriage the parliament chooses to adopt is a matter for political debate. Four options for a coherent policy on marriage and family are identified in the light of the High Court's judgment on the scope of the marriage power. These are (1) to continue with the current policy of treating all kinds of unions as if they were marriages, irrespective of consent and whether or not they are intended to endure, (2) to differentiate clearly between ceremonial marriage and informal relationships, (3) to return to the idea that marriage is based on nothing more than witnessed consent without the need for a celebrant, and (4) to base family policy on the twin axes of marriage and parenthood.

1. Abstract This chapter analyses the individual status of a Third Country National (TCN) from a standpoint which highlights the creation and the conditioning of this status by European institutions and laws. It is divided into two sections. The first discusses TCNs under European Union (EU) law, to determine how this individual status has been established through the formation of the EU and is today formally recognised and regulated through EU law. The interplay between EU nationals' and TCNs' rights and freedoms is then examined further in the second section which focuses on TCNs' right to marry in the member state of Malta. This section broadly addresses the clear tension between the universal character of human rights and the systems for their implementation and enforcement within member states; which are mainly national in character and addressed to citizens and this notwithstanding the EU's accession to the European Convention of Human Rights (ECHR). More specifically, the interrelationship between TCNs' rights to marry and to exercise freedom of movement within member states, as well as the constraints which condition their access to such rights, provide a deeper understanding of the juridical implications of the individual status of TCN within the EU.

This 2014 essay discussed the issue of same-sex marriage in the context of judicial review principles.  Although the U.S. Supreme Court held that same-sex marriage was a constitutional right in 2015, the reflections in the paper on judicial review were not modified by that decision.

This paper is an analytical scrutinization of the proposed Marriage Bill by deconstructing it with respect to a wide scope of lawful , political and moral issues. I contend how the new bill ends up at chances with a portion of the standards of our a vote based system, and furthermore neglects to fill in as a law that is exceptionally contrary with the ground reality. It doesn't qualify as an only law according to standards of law and order. It likewise bombs the trial of defendability by not accommodating an objective and sensible defense for its new change and not tending to the genuine reason for the issue. Moreover, it is seriously imperfect in its text opposite the arrangements of International Law.

... in societies where sexual relations before marriage are limited, for example, in Palestinian society (Bow ... This analysis presents a rather nuanced per-spective on the negotiation of power and gender ... to abolish public sexuality entirely – after all, this was now a tourist resort – but ...

The master’s thesis for MA Society, Law and Religion focuses on the procedural law reform introduced by the publication of Pope Francis’ motu proprio Mitis Iudex Dominus Iesus in 2015. Since the marriage procedural law reform, scholars have expressed opinions that the current procedural rules governing the proceeding of the briefer process for marriage nullity cases before the bishop are inconsistent with the ordinary canonical norms on the theme of evidence. This thesis adopts the method of literature review and law comparison to present a synthesis of the status of art regarding the marriage procedural law reform. In addition, this thesis puts canonical marriage law into comparison with secular family law in the United Kingdom and Belgium for enhancing the intellectual exchange between different legal systems.

The divorce law prescribed in the Marriage Registration Ordinance is based exclusively on the concept of matrimonial fault, while the Muslim and Kandyan law contain grounds based on the doctrine of fault as well as on irretrievable breakdown of marriage. This study attempts to establish the inappropriateness of the fault-based divorce law and adversarial divorce procedure, and to introduce an effective divorce law based on marital failure to better suit the socio-legal context in Sri Lanka.

The aim of this essay is to analyze misogyny in the eighteenth-century novel through the representation of women in Defoe’s work and to evaluate the degree to which Defoe’s work itself can be considered misogynistic. In order to do so, I will examine  Defoe’s previous works and how they influenced the representation of women in his novels with different rhetoric to that of his contemporaries. I will look at various approaches to Defoe’s works, arguing within the context of gender-specific commodification in Scheuermann’s, Laura Brown’s explication of Roxana as proto-feminist and Helen Moglen´s approach. Most importantly, I will present what I consider to be a new interpretation of Daniel Defoe’s heroines.

Title of the forthcoming publication: «The legal notion of marriage in English and Canadian Courts (1866-2017): a comparative perspective on judicial reasoning©». Original Italian title (tesi di dottorato): «La nozione di matrimonio attraverso il prisma del giudice di common law. La giurisprudenza inglese e canadese fra reciproche influenze e inevitabili divergenze».

This Article analyzes John Calvin’s reformation of Western family law in sixteenth century-Geneva. Calvin depicted marriage as a sacred and  presumptively enduring union, but also a conditional and breakable covenant with distinct and discernible goods and goals that couples and communities alikehad to support. This covenantal framework gave Calvin new rationales for old rules concerning marital and non-marital sex and cohabitation, courtship and weddings, procreation, nurture, and education of children, and the punishment of adultery, polygamy, and “unnatural” sex within and beyond the marital bed. But Calvin also set out new teachings on the proper communal formation and maintenance of the marital covenant, and introduced into Genevan law the rightsof husbands and wives alike to divorce and remarry in cases of hard fault.

The Civil Law Department of the University of Malta and the Mediterranean Institute research group on Belief, Identity and Exchange in conjunction with the European Research Council funded research project ‘Problematizing “Muslim Marriages”: Ambiguities and Contestations’  hosted by the University of Amsterdam, convened a two-day interdisciplinary conference in Malta, on the 21st and 22nd March 2018, aimed at bringing together researchers who have engaged in research on religious marriages in the Mediterranean. The closed conference organized by David Zammit (University of Malta), Ibtisam Sadegh (University of Amsterdam) and Susan Hirsch (George Mason University) consisted of five panels, each comprising three to four papers.  The conference included discussions on how mixed and religious marriages are discussed, problematized, politicized and concluded in the Mediterranean. The papers also explored how religious and civil marriage overlap and mutually reinforce one another, how they are at times in tension or even antagonistic to each other, and how religious marriages are variously treated in law and society within the diverse contexts, both from a contemporary as well as from a historical perspective.

Il contributo intende contestualizzare la riforma matrimoniale della Repubblica bresciana nel quadro delle riforme Settecentesche e della politica ecclesiastica del governo insurrezionale cidneo. A seguito di una panoramica sulle riforme asburgiche, francesi e veneziane si analizza l’approvazione ed il contenuto degli interventi normativi della municipalità bresciana in materia. Ampia attenzione è data tanto alle influenze culturali ed alla pubblicistica cittadina quanto, e soprattutto, alla reazione del clero locale, vivamente testimoniata nelle fonti d’archivio. Le conclusioni lumeggiano l’impossibilità di ridurre queste esperienze ad univoche ed unitarie matrici culturali, essendo anche la normativa matrimoniale della Repubblica Bresciana frutto di influenze culturali e di modelli legislativi contrastanti, ricondotti ad unità grazie all’approccio eclettico dei legislatori “giacobini”.

La licencia de uso y distribución de Isimu. Revista sobre Oriente Próximo y Egipto en la Antigüedad es "Creative Commons Reconocimiento no Comercial 3.0. España (cc-by-nc)" La publicación de artículos en la plataforma editorial Revistas UAM supone para sus autores el cumplimiento de lo establecido en la Ley 14/2011, de 1 de junio, de la Ciencia, la Tecnología y la Innovación, en su artículo 37.3, sin prejuicio de los límites establecidos en el ordinal 6º del citado artículo 37. Los usuarios podrán realizar sus copias para uso privado en los términos y con las limitaciones establecidas en el artículo 31 del Real Decreto Legislativo 1/1996, de 12 de abril por lo que se aprueba el Texto refundido de la Ley de Propiedad Intelectual e Industrial.

Setiap manusia diciptakan berpasang-pasangan. Keyakinan ini banyak dianut oleh lapisan masyarakat yang masih menjunjung adat istiadat suku bangsanya. Manusia dan pasangannya ini hidup sebagai sepasang belahan jiwa yang mempersiapkan kehidupan baru dan menghadapi hidup bersama. Salah satu jalur yang ditempuh pasangan-pasangan ini untuk mempersiapkan kehidupan baru dan menghadapi hidup bersama adalah dalam lembaga perkawinan. Perkawinan telah dilakukan sejak sebelum jaman manusia mengenal budaya yang membidani sejarah (prasejarah). Lembaga Perkawinan pun mengikuti dinamika perkembangan peradaban manusia dalam perubahan adat dan tata caranya. Pada jaman Romawi kuno, perkawinan ini sudah dipikirkan untuk diatur secara khusus karena perkawinan merupakan salah satu dari tiga kejadian penting yang dialami oleh seorang manusia (persoon). Seseorang pada hakikatnya mengalami tiga kejadian penting, yakni kelahiran, perkawinan dan kematian. Tiga kejadian ini menjadi penting karena masing-masing kejadian merupakan peristiwa hukum, yang menimbulkan hak dan kewajiban, baik kepada orang yang bersangkutan, maupun kepada orang-orang yang berhubungan menurut hukum dengannya. Di Indonesia, sejak jaman masuknya agama Hindu, Buddha, Nasrani dan Islam ke Nusantara, perkawinan telah dipandang sebagai lembaga yang penting. Pertimbangan penting ini dilatarbelakangi oleh hak dan kewajiban yang lahir dari peristiwa tersebut, antara lain keabsahan seorang anak, status harta dari pasangan suami istri, putusnya perkawinan dan akibatnya. Pada awalnya, masalah perkawinan tidak mengalami hambatan yang berarti, karena perkawinan telah diatur dalam masyarakat Indonesia baik dengan hukum tertulis, maupun hukum tidak tertulis (Hukum Adat). Lama kelamaan, lembaga perkawinan ini mengalami perkembangan, dan mengakibatkan fenomena dimana hukum yang ada, pengaturannya tidak bisa mencakup fakta yang terjadi di masyarakat, dan akibatnya menimbulkan masalah karena fakta tersebut tidak diatur, baik dalam hukum tertulis maupun hukum tidak tertulis. Pada awalnya terjadi persinggungan antara hukum antar golongan atau suku, yang kemudian dicari melalui penggalian hukum (rechtsvinding) oleh para ahli hukum di jamannya.
Setelah masa-masa itu, Indonesia mengalami penjajahan oleh Vereenigde Oostindische Compagnie/Perserikatan Perusahaan Dagang Hindia Timur (VOC), yang setelah mengalami kebangkrutan, penguasaan atas jajahan di Indonesia (dahulu Hindia-Belanda) diserahkan kepada Kerajaan Belanda. Sekitar akhir Abad ke 17, meletuslah revolusi Prancis, yang membawa perubahan besar dalam sistem tata hukum di Eropa, khususnya pada era kepemimpinan Kaisar Napoleon Bonaparte yang meneguhkan sistem hukum Eropa Kontinental yang menekankan pada Kodifikasi. Sistem tata hukum ini pun merambah ke Kerajaan Belanda yang berada dalam kekuasaan Raja Lodewijk/Louis Napoleon, adik Kaisar Napoleon Bonaparte dari Prancis. Burgerlijk Wetboek (BW) yang berlaku di Kerajaan Belanda dinyatakan berlaku untuk wilayah Indonesia. Selain itu, politik pecah belah pemerintah kolonial tercermin dari pembagian golongan penduduk menurut pasal 131 juncto pasal 163 Indische Staatregeling (IS) yang membagi penduduk di Hindia Belanda menjadi tiga golongan yakni Golongan Eropah (orang Eropa dan orang Jepang), Golongan Timur Asing (Tionghoa dan selain Tionghoa) dan Golongan Bumiputra/Pribumi. Awalnya BW yang juga memuat ketentuan mengenai perkawinan diberlakukan untuk Golongan Eropah, dan timur asing Tionghoa dan akan dipaksakan untuk diberlakukan kepada Golongan Bumiputra. Namun, dalam pelaksanaannya sangat sulit. Selanjutnya pemerintah kolonial membagi keberlakuan BW di Hindia Belanda, yakni untuk Golongan Eropah dan Golongan Timur Asing Tionghoa berlaku penuh ketentuan dalam BW, sedangkan untuk Golongan Timur Asing selain Tionghoa berlaku BW kecuali menyangkut Hukum Keluarganya, sedangkan untuk Golongan Bumiputra berlaku hukum Islam dan Hukum Adatnya masing-masing, kecuali melakukan penundukkan diri kepada BW.
Setelah pengaturan tersebut, muncul masalah baru yakni pertautan sistem hukum yang berlainan, yang salah satunya akan dibahas penulis dalam makalah ini, yakni perkawinan beda agama. Fenomena pekawinan ini menjadi kontroversi apalagi sejak diundangkannya Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan, yang sampai saat ini menuai pro-kontra terkait pelaksanaannya di Indonesia dan status hukum dari perkawinan tersebut.

The laws of the Old-Babylonian kingdom of Eshnunna were discovered in 1945 and 1947, on 2 parallel tablets, during excavations outside of Baghdad.

Eshnunna, to the east of the river Tigris, flourished 2200-2100 BC. These very early law codes pre-date the Law of Hammurabi written at the times of Joseph 1750 BC.

Eshnunna gained a position of political significance after the downfall of the 3rd dynasty of Ur, "Eshnunna was not the least among the powers contending for mastery or at least independence in these centuries of division. Like many other cities, it had broken away in the last days of the Ur dynasty."

The city of Eshnunna (the present Tell-Asmar) was situated to the east of the Tigris, on the banks of it's tributary, the Diyala. The kingdom occupied an important strategic position between Assyria (in the north), Babylon (in the west), Isin and Larsa (in the south), finally Elam (in the east). Much of the history of Eshnunna is yet uncertain, thus we shall trace not the fluctuating fortunes of the Kingdom, the victories and defeats of its rulers.

Eshnunna was to have its years of glory under 3 kings, Naram-Si, Dadusha, and Ibal-piel II, whose reigns occupied the century ending with Hammurabi. The first of these was raised up the king of Assyria, and all 3 were prominent in the affairs of Upper Mesopotamia. However, these achievements were not to last: eventually Eshnunna fell victim to the expansionist policies pursued with success by Hammurabi of Babylon, during the fourth decade of his reign.

Also from the same era are the Code of Ur-Nammu (Babylonian), and the Code of Lipit-Ishtar (Assyrian). The laws promulgated by Bilalama, the King of Eshnunna, preceded Hammurabi of Babylon 350 years. Bililama the elder 'Dadusha' is close to the Russian word for grandfather.

The point of discussion of this paper is to know about the realities relevant to triple divorce in Muslims. The objective of this paper is to explain the real meaning of triple talaq. It answers the query that what does the Sharia law say about this issue and how does it safeguard the rights of women. Actually, there is the wrong perception about Muslim women that they are deprived of their rights especially under the system of Talaq. The paper at hand also figure out the views of different sects on triple divorce. This precisely discusses the relevant case laws. Also, it explores the legislation on triple divorce, enacted in different states.

Victorian England is often seen as an era of stability for marital and family life. In reality, it was a period of significant legal and social change that opened the way for the introduction of the modern family court system. It was a time and place where women had very few legal rights in regards to divorce and matrimonial property. John Stuart Mill was a key proponent for the advancement of women's rights in the Victorian period. The article argues that Mill was an advocate for equal opportunity for women based on ideals of liberty, but this was based on a gender complementarian division of roles within the family. The article focuses on Mill's major work on women's rights, The Subjection of Women. Mill presented a radical piece of writing based on principles of equality as a source of moral progress amidst the reactionary politics of Victorian England.

This article investigates whether Obergefell v. Hodges, the landmark 2015 same-sex marriage decision, supports or undermines a right to polygamous marriage. First, it shows that Obergefell defined marriage as a relationship that provides stability for individuals, couples, children, and society. Next, the article provides a historical overview of monogamy, demonstrating that it has slowly prevailed over polygamy during the past 2,000 years because two-spouse marriages strengthen families and society. The article ultimately concludes that polygamy does not comport with Obergefell’s definition of marriage, and thus the Court should hold that there is no constitutional right to polygamous marriage.

The Emperor Justinian in Novel 154 addresses the inhabitants of Mesopotamia and Osrhoene in order to prevent and punish the unlawful marriages that were conducted there. This is not the first time in Roman legal history this problem to be addressed. As a matter of fact, Diocletian in 295 AD enacted an edict treating the incestuous marriages and their offspring. The emperor Justin II who succeeded Justinian, enacted a Novel (3) on unlawful marriages as well. The questions that arise are: Why the need for repetition of already existing law? Why is he addressing the inhabitants of this particular province? Comparison with other Novels demonstrates that the punishment varied regarding the wealth-status of the population, although it is not explicitly said. The rural population in Osrhoene and Mesopotamia were to be punished with capital punishment, but the Jews in Syndis and Tyre were pardoned for the same matter and forced to pay their crimes with gold.

10.1093/acprof:oso/9780190205072.003.0010The chapter advances two claims: first, that commitment to one’s spouse is only instrumentally valuable, adding no intrinsic value to the relationship. Moreover, commitment has costs: it partially forecloses the future, thus making one less attentive to life’s possibilities; therefore, it would be desirable for people to achieve the same goods without commitment. The second, more ambitious, claim is that commitment in general, and marital commitments in particular, are problematic instruments for securing the good of romantic and sexual love. It makes sense to prefer that another person’s (perhaps especially, romantic or sexual) love for you is sustained by inclination rather than commitment. In addition, the pragmatic reasons for commitment are weak in relation to activities that, ideally, are process-oriented rather than goal-oriented—such as loving another person.

There is a tension in government policy regarding marriage agreements: between wanting to reinforce the family unit and wanting to protect individual interests and liberties. This is further complicated when agreements involve religious provisions. This Article looks at the way courts approach religious provisions in premarital, marital, and separation agreements, and discusses the need to balance societal interests and the interests of all parties while maintaining fairness and religious neutrality. As the number of religious provisions likely increases , the hope is to find a balance that can set minimal standards, provide exit opportunities, and minimize exploitation and oppression.

Este artigo tem por objeto a análise da regulamentação jurídica do matrimônio no Brasil Colonial e Imperial. Para tanto, examinam-se as disposições pertinentes no sistema jurídico-canônico e nas fontes legislativas estatais e, por fim, analisa-se como a civilística brasileira do século XIX se comporta diante da questão.
Palavras-chave: Matrimônio de escravos. Brasil. Direito Canônico. Direito de Família.

The Bald Queen
Some legal and cultural notes on Genemain Aeda sláne.

In some cases the narrative text can tell us more about the application of law then any legal source. The birth-tale of Aed Sláne describes the complicated relationship in the family of the king Diarmait mac Fergusa Сherrbeoil. Both of
his wives were called rígan - “the Queen”, but they were obviously not equal in status. But each of them had as well a serious physical defect. Those defects (the absence of hair in the one case and the barrenness in another) made them
incapable to carry out their queens duties, id est, to give a birth to the healthy and rightful heir. And undoubtedly their physical defects influenced on their position at the court. In our paper we discuss the circumstances and conditions,
which had an influence on the status of women in Medieval Ireland

Лысая королева.
Культурные и правовые аспекты саги "Рождение Аэда Слане".

Аэд Слане – верховный король Ирландии из династии южных И Нейлов. Сага «Рождение Аэда Слане» отражает  политические, культурные и правовые реалии своего времени и позволяет сделать некоторые выводы о восприятии физических недостатков в ирландской культуре, а также о причинах, которые могли привести к разводу или "разделению" супругов.

Kedudukan dan penerapan perjanjian perkawinan dalam perspektif hukum perkawinan nasional, antara lain: Menurut KUHPerdata, bahwa perjanjian perkawinan ditentukan pada Pasal 139 sampai pasal 154. Pasal 139 KUHPerdata menyatakan bahwasanya setiap calon pasangan yang mengadakan kesepakatan perkawinan boleh mempersiapkan beberapa penyimpangan dari aturan seputar penggabungan harta kakayaan, dengan syarat kesepakatan tidak menyimpang tata susila yang baik.

Perjanjian perkawinan dalam UU Perkawinan, adalah berisi mengenai perbolehan kekayaan pasangan yang didapat selama bersama, atau benda di lapangan hukum kebendaan serta tidak termasuk taklik talak.
Perjanjian perkawinan dalam KHI, kesepakatan perkawinan boleh yaitu taklik talak ataupun kesepakatan lain dengan syarat tidak bertolak belakang dengan hukum syariat.

Kemudian akibat hukum perjanjian perkawinan terhadap kedudukan hak dan kewajiban kedua belah pihak atas harta kekayaan, yaitu untuk persoalan pemisahan harta kekayaan bersama, setiap pasangan dibolehkan membuat kesepakatan dalam pernikahan dengan klausul atas pisah harta baik harta asal dan atas harta kekayaan yang diperoleh semasa perkawinan nantinya. Perjanjian pemisahan harta kekayaan dapat saja dilakukan sebelum melangsungkan perkawinan (pra nikah), pada saat pernikahan berlangsung dan semasa dalam perkawinan bahkan saat ini untuk pemisahan harta kekayaan dapat dilakukan sewaktu-waktu setelah perkawinan atas dasar kepakatan dan tuntutan dari salah satu pihak suami-istri.

Kata kunci: Perkawinan, Perjanjian, harta kekayaan

This article explores the Law Commission's proposals on how and where people can get married in England and Wales as found in their 'Getting Married' Consultation Paper. It examines the extent to which the Law Commission's proposals will deal with or mitigate concerns expressed about two types of non-qualifying wedding ceremonies: 'unregistered religious marriages' where the couple undergo a religious ceremony that does not comply with the requirements of the Marriage Act 1949 and 'non-religious marriages' where the ceremony is conducted by celebrants representing a belief organisation (such as Humanists UK) or by independent celebrants and so is also outside the Marriage Act 1949 and not currently legally binding. The article largely welcomes the Law Commission's proposals but expresses concern about (1) the proposed officiant system and how it defines belief organisation; (2) the proposed changes to the law on validity; and (3) the creation of a new criminal offence. The article develops further these three points and contends that while a transformed weddings law could recognise non-religious marriages and reduce the number of unregistered religious marriages, but that the introduction of statutory cohabitation rights upon separation is needed to truly deal with concerns over unregistered religious marriages.

After the conversion of Lithuania, Christian norms changed the old pagan traditions in society by adapting them to local customs. Although the blending of Christianity with old traditions in the Grand Duchy of Lithuania (GDL) has already been studied by historians, previous research has not provided a clear picture of how it changed the institution of marriage. Marriage in the GDL has usually been studied based on an analysis of the institutions of matrimonial property (dowry, dower). This article focuses on the institution of marriage and the concept of the validity of marriage in the 16th-century GDL. The author investigates the secular laws of the GDL, which, despite being codified in the Statutes of Lithuania, preserved some local elements of the marriage custom, and individual secular court cases. The concept of the validity of marriage is analysed by exploring the meanings of the words венчание and шлюб and their evolution. These two Ruthenian concepts described the act of a valid (ecclesiastical) marriage in secular law. The author describes their establishment in the society of the GDL, before discussing their use. A content analysis of both concepts is performed by explaining how the terms were understood and used by the members of different estates (unfree people, peasants, nobility). This allows the author to show not only the regulation of a valid marriage in the norms of the Statutes of Lithuania, but also to reveal how the notion of the validity of marriage functioned in practice.

Key words: Grand Duchy of Lithuania; Statutes of Lithuania; secular law; marriage law; marriage validity; Christianisation.


Po Lietuvos krikšto visuomenėje senąsias pagoniškas tradicijas keitė krikščioniškosios normos, prisitaikydamosprie vietos papročių. Nors krikščionybės ir senųjų tradicijų susiliejimas Lietuvos Didžiojoje Kunigaikštystėje (LDK) istorikų jau tyrinėtas, kaip tai keitė santuokos institutą, išsamiau nebuvo tirta. Santuoka LDK dažniau analizuota remiantis sutuoktinių turto (kraičio, dovio) institutų analize. Šiame straipsnyje susitelkiama į XVI a. LDK santuokos institutą ir santuokos teisėtumo sampratą. Tyrime analizuojama pasaulietinė LDK teisė, kuri buvo kodifikuota XVI a. Lietuvos Statutuose, bet išsaugojo dalį vietinių santuokos papročių, ir pasaulietinių teismų paskirų bylų medžiaga. Santuokos teisėtumo samprata straipsnyje analizuojama pasitelkiant rusėniškas sąvokas венчание (vinčius) ir шлюб (šliūbas), kurios pasaulietinėje teisėje fiksavo teisėtos (bažnytinės) santuokos sudarymą, reikšmių turinį ir jų kaitą. Išsiaiškinus abiejų sąvokų
įsitvirtinimo LDK visuomenėje aplinkybes, aptariamos jų vartojimo tendencijos. Sąvokų turinio analizė atliekama aiškinantis, kaip šiuos terminus suprato ir vartojo skirtingų luomų (nelaisvųjų, valstiečių, bajorų) atstovai. Tai leidžia parodyti ne tik tai, kaip Lietuvos Statutų normos reglamentavo teisėtą santuoką, bet ir atkleisti teisėtos santuokos sampratos funkcionavimą praktikoje.

Pagrindiniai žodžiai: Lietuvos Didžioji Kunigaikštystė; Lietuvos Statutai; pasaulietinė teisė; santuokos teisė; santuokos teisėtumas; christianizacija.

Di Indonesia, perkawinan memang bukanlah sebuah persoalan yang rumit manakala pasangan memeluk agama yang sama, namun akan menjadi persoalan yang sangat rumit apabila kedua pasangan tersebut memeluk agama yang berbeda. Hal ini menjadi masalah karena dengan adanya perbedaan agama maka pelaksanaan perkawinan menjadi terhalang. Permasalahannya adalah bagaimana perkawinan berbeda agama menurut Undang-undang Nomor 1 Tahun 1974 dan apa akibat hukum dari perkawinan berbeda agama di Indonesia. Metode penelitian yang digunakan adalah yuridis normatif, maksudnya adalah penelitian yang dilakukan dengan cara mengkaji peraturan perundang-undangan beserta peraturan lainnya yang relevan dengan permasalahan yang diteliti. Adapun peraturan perundang-undangan yang dikaji dalam penelitian ini adalah peraturan perundang-undangan yang terdapat kaitannya dengan masalah perkawinan berbeda agama seperti Undang-undang Nomor 1 Tahun 1974 tentang perkawinan dan Kompilasi Hukum Islam.Hasil penelitian menjelaskan bahwa perkawinan yang dilakukan antara kedua mempelai yang berbeda agama maka perkawinannya adalah tidak sah menurut agama yang berarti juga tidak sah menurut Undang-undang Nomor 1 Tahun 1974.Akibat hukum dari perkawinan berbeda agama di Indonesia adalah status perkawinan berbeda agama tersebut tidak sah menurut masing-masing agama sehingga tidak sah pula menurut Undang-undang Nomor 1 Tahun 1974.Dengan adanya status perkawinan yang tidak sah tersebut maka membawa akibat hukum juga terhadap status dan kedudukan anak.Anak-anak yang dilahirkan dari perkawinan berbeda agama adalah anak tidak sah atau anak luar kawin karena perkawinan kedua orangtuanya bukan merupakan perkawinan yang sah, maka akibatnya adalah anak tersebut tidak memiliki hubungan perdata dengan ayahnya, si anak hanya memiliki hubungan perdata dengan ibu dan keluarga ibunya saja.Hal tersebut sesuai dengan Pasal 43 ayat (1) Undang-Undang Nomor 1 Tahun 1974 dan Pasal 100 Kompilasi Hukum Islam. Kata kunci: perkawinan beda agama, Undang-undang Nomor 1 Tahun 1974 Tentang Perkawinan A. Pendahuluan

According to Polish Concordat, from the moment of canonical solemnization
matrimony shall be subject to such effects as a marriage contracted according to Polish
law, if some conditions are fulfilled. One of the conditions is prescribed in 10 item 1 no. 2
of the Concordat. It says that upon the solemnization of marriage the persons concerned
must make a joint expression of will to such effect for their marriage. The requirement in
question is rather unclear and causes some theoretical and practical problems. The paper
offers presentation of the spectrum of the possible solutions to some of them.
38

While the Three-Anti movement has been investigated from a top-down perspective, less attention has been devoted to local implications or how the excesses of the campaign were addressed by the Party over a longer duration. This paper shows how the Three-Anti movement meshed with propaganda of the Marriage Law and Judicial Reform Movements resulting in reconstruct the cadre system in grassroots. It reveals that the result of those campaigns is not only cleaning out the Nationalist old personnel (jiu renyuan), but also replacing the North cadres by local cadres to reinforce the local leadership. Based on J County People’s Court archives, this research examines anti-corruption movements at the grassroots, arguing that the CCP’s practise of justice was connected closely to emerging norms over gender, marriage, and violence.

In the Three-Anti movement and Marriage Law propaganda in 1952, the local judges in J county documented that more than 16 women were tortured to death and 64 cases were recorded of rape and adultery from January to August. They targeted local cadres, especially village cadres, that their illegal marriages, adulterous behaviour, violence against women raised the number of sexual violence cases. However, in the following Judicial Reform movement from September to December 1952, the very local judges who had prosecuted the first round of the Three-Anti movement became the new targets. Meanwhile, the cadres from North China directed those rectification movements and established the leadership of county government from 1949 to 1952. In March 1953, the central party launched another round of rectification, known as the “New Three-Anti.” The targets in the previous movement-- local cadres-- replaced the cadres from North China, dominating the leadership until the Cultural Revolution.

As Henryk Konic observed in 1903 in his study of the marriage law in the Kingdom of Poland, a profound dispute on the nature of marriage split Polish society in the 19th century into two camps. In his words, “while one of these camps wanted to give marriage an exclusively religious character and remove the civil authorities from any participation or influence in the matrimonial sphere, the other camp was against such an approach to the institution of marriage. In short, the history of this dispute reflects the battle around the foundations of the family arrangement”. The aim of this study is to explore the roots of that dispute in the debates and the work of the 1814 Civil Law Reform Committee, when Adam Bieńkowski’s project of marriage law was disputed. The discussions in that forum, which included the outstanding Polish lawyers and dignitaries of the time, are of great importance for the understanding of the essence of the controversy that flared up after the collapse of the Napoleonic Duchy of Warsaw. While the traditionalists wanted to bring back old Polish law, a party of moderate reformers headed by Antoni Bieńkowski sought to modernize the Polish legal system. One of the key issues in the reformers’ draft legislation regarding marriage was the transfer of jurisdiction in matrimonial cases to ecclesiastical courts. On the whole, the abolition of provisions of the French civil code of 1804 and the redefinition of matrimony as a sacrament were beyond question as was the general intention to do away with all
French legislation. This article supplies ample evidence for the claim that the main idea guiding Antoni Bieńkowski and another members of the Committee was for the new law to act as a safeguard against society’s inclination to dissolve the bond of matrimony for reasons that were not serious enough, i.e. that failed to meet the criteria for the annulment of marriage set by the laws of the Church.

La presente contribución constituye un intento de proporcionar un elenco útil de datos referidos al fenómeno jurídico del divorcio en el antiguo Oriente. Para ello, se ordenan los documentos relacionados y se ofrecen algunos apuntes introductorios y bibliográficos según épocas y zonas. Se tienen en cuenta a las culturas cuneiformes, así como a la documentación  generada por las comunidades judías de Palestina y de otras zonas del antiguo Oriente.

This contribution is an attempt to provide a useful set of data regarding the legal  phenomenon of divorce in the Ancient Near East. All related documents are ordered, and  some introductory and bibliographic notes are offered, according to periods and areas. Cuneiform cultures are considered, as well as documentation generated by Jewish communities in Palestine and other areas of the Ancient Near East.

The context and purpose of Exod 21:7–11 has been the subject of much debate. One of the most recent treatments is that of Joseph Fleishman, who suggested that the law did not allude to a father selling his daughter, but to giving her in marriage. To that end, he adduced a number of parallels that included several cuneiform legal documents, such as those of Nuzi, in North Iraq. This contribution attempts to assess the weight of those Nuzian parallels.