论马里夫妻制的改革
摘要
“论马里夫妻制的改革——以中国一夫一妻制为启示的研究”就是在这一系列研究的基础上形成的。我对于一夫多妻制所带来的众多问题及不便进行了研究。一夫多妻制度有利也有弊,可是弊远超利,甚至平衡都很难达到。
马里是一个其社会受伊斯兰教影响很深的国家,其法律有时也涉及到Koranic律。
因此马里的立法机关必须平衡道德和法律的关系,这个目的并非来自旧城市的模式——《法国民法》。女孩在结婚当天才知道自己的配偶是谁,然而她们并不关心这些。因为她们没有提出异议的权利。如果敢反抗,就将被整个家族施以压力。“你必须同意这门婚事因为你父母同意了,一切听从父母的安排。如果你不嫁给这个人,你就会被逐出房子”。
传统社会和宗教论对马里婚姻制度的影响首先,要在不损坏家庭门第的基础上对家庭成员(父亲.妻子和儿童)进行鼓励。过去具有传统色彩的做法必须与法典中提出的新的指导方针并存。
婚姻,两性的一种公开的、庄严的结合。婚姻在夫妻之间创设出权利和义务。
我们婚姻的法规和监护事项反应了两点：跟随伊斯兰规范的多配偶制的唯一和一夫一妻制的取消。实际上,马里的一夫多妻制限制男子最多只能娶四个妻子,所以只有一夫多妻制和一夫一妻制这两种选择。但是选择了一夫一妻制婚姻模式的夫妻也可以变为一夫多妻制。兰普彼德曾写过以上转化的结果“男人可以在婚姻合同,婚礼庆典,或者公证人签署的一系列条款上做出一夫一妻的承诺,但是即使妻子签署了同意书,丈夫还是可以修改他的合同。
从中国一夫一妻制的角度看马里一夫一妻制的历史演变似乎是任何发达国家都必然会出现的千年发展景象。一个家庭只要一个孩子更有利于家庭的稳定。
提到中国的一夫一妻制,看到中国自20世纪80年代适用计划生育政策后的变化,我们能够从中获得更多的启示。
马里共和国必须付出极大的努力来调整国内的法律并使其符合国内外的相关需求。马里婚姻法需要的是一次真正的改革。
论文旨在广泛传播中国作为一夫一妻制成功的例子对于像马里这样的发展中国家的好处。
地点的选取：马里的婚姻财产制度很复杂,因此我们可以讨论一夫多妻制和一夫一妻制的存在,而中国则强调一夫一妻制。作为唯一的、正式的制度,国家的实践带来最原始的经验,这些经验的发展引起世界范围内的记者们、社会学家和经济学家的巨大兴趣。
首先：该论点产生于马里对于婚姻程序中重要制度的确立,这些制度关涉传统的和立法概念和在该国有重要位置的宗教文化价值,以及集团保护利益的重要策略。
其次：我们还是对一夫一妻制与一夫多妻制进行改革,各自的优势,以及各自的缺点,我们还会讨论二者共存逻辑上的矛盾；文章的另一部分是讨论中国一夫一妻制的益处
The reform of marriage relationship in Mali and prospects of monogamy in China, is the study on polygamous with its inconvenients and how to change it to monogamous as the example of monogamy in China.
That is a methode to inform Malian people about the security of family assets still in the interest of good organization of the family after marital plan options. The thesis helps to make a clear distinction between so-called personal property and those of family which leads to a consideration of the well-known concept of "family "properties. This incorporation of the concept of "family" teachs:how property avoids the excessive use of the property to the detriment of the family by the husband that is in bad faith or because it may lead any family needs for its lavish attitude. As usual, each spouse has rights and duties, not only to his spouse but also to the whole family for the harmonization and proper functioning there of.
The Chinese marriage law painstakingly defines the rights and duties of spouses for each act in the strict necessity of understanding family. The Chinese marriage law enables expanded choice of matrimonial regime contrary to Malian《marriage law and tutorship》; it helps to give married couples the freedom to choose their matrimonial regime but also to act according to this choice. The thesis also provides the right to amend the original scheme, determining the conditions of alteration. It must be three cornerstones of consolidating the Family:Thirst, independence (not self) spouse is insured on a professional level. Secondly, it is also in their personal lives in terms of powers that the new law gives them. At the end the perspective of Chinese marriage law introduces the principles of trust between spouses in that it presents the hypothesis of transfer of powers and representation of spouses in their reports. For the successful organization of the family, it is not enough to hold only the initial cell, but also that of the heirs of both spouses or common for the heirs of each spouse took particular:namely, the relationship that should exist between legitimate children and illegitimate children of the spouses for the devolution of property.
It is an innovation the rights of a spouse to inherit, the acceptance and renunciation of succession; the vacant successions; the obligations of the heir beneficiary. This in succession the thesis provides a real conversion rights and that Islamic law can serve as a shared basis, taking into account the interests of the child allows publishers to place children on equal footing; to address an apodictic made between children called natural or legitimate. We wish that the reflection of the traditional past coexist with the new guidelines printed in the perspective of Chinese《marriage law》. In Mali the choice is given to man to be head of the family and to choice the residence of the family.The work also teachs the seeds of equal rights in the Chinese《marriage law》. Also the thesis prepares the couple to bring their families from the formation of marriage to the succession or dissolution according to the circumstances of daily life to which they may confront.
The fiirst chapter is about the traditional marriage and the socio religieuse effect on Malian marriage system, the obstacles of marriage, and the socio religieuses difficulties of polygamous system of marriage. The search for unity is the main problem.It's quit necessary to adopt monogamous convenient for social, economical, financial development. The Malian《marriage law and tutorship》haves many imperfections.The Code has 109 articles highlighting the marriage. The non-specific aspects of succession pose enormous challenges to consolidate matters of family law and people. This diversity gives the impression that these materials have no link between them. It highlights the imperfections of《the Malian code of Marriage and Tutorship》since 1962, Act No.62-17 AN-RM:"《Code of marriage and Tutorship》"
The second chapter is about polygamous system of marriage. It gives an overview of the Malian traditional marriage and the socio religious (Islam) effect on it. It examines the procedure in cross marriages (inter religious, ethnicity, the cast system, with interdiction between nobles or lower class members) it treat also spouses'right and duty.Sometimes it is the Islamic law that serves as a shared basis.
The third chapter is about the new project of Malian marriage law《projet law of persons and the family》, needs real conversion of human rights.. Besides the field of economic, financial, marriage the Republic of Mali must make tremendous efforts to adapt its law to regional and international requirements. Although my country lags behind other countries in relation to family law:(Senegal, Burkina Faso and Niger) where already existed family codes, and the Codes of Persons and Family long. It swings between two approaches:it encourages the family (father, wife and children) without banishing the family lineage. The traditional highlights of the past must coexist with the new guidelines printed in the preliminary draft of the Code. Indeed: The specter of resurgent virtual cover (choice of residence, family head) who can be seen as a regression of current unfavorable to women is not one. The seeds of equality of rights are emerging through:the status of spouses and the right to divorce.
The fourth chapter is about Chinese system of marriage:monogamous marriage. The example of《Chinese marriage law》teaches the family in the sphere of《corporate law》. The right of parentage has been rebuilt with humanism without precedent! The Chinese《marriage law》haves taken much account of the influence of medical progress on the family and were therefore protected against the perversion and decadence. The divorce law, apparently it allows the family not to break" because of the opportunities given to spouses organize their final separation. The importance of the perspective of Chinese marriage implicitly shows that the new horizons of the family takes into account other values that Malian shares with the community through international conventions, sub regional, regional and international organizations. For a good family organization we have to ensure its alignment from the formation of marriage until the dissolution or succession. This devotes an evolution of the family, the political economy pulling itself out of the family's traditional spheres (polygamous marriage with all the disadvantages). And the reform of family law bears the marks of these national and international instruments.
The fith chapter is about the weaknesses, the inconvenients of polygamous the reasons of changes (polygamous system to monogamous system) for children and their education, for healthy, for peace in the family. The ongoing reform but whose evocation of the name alone is indicative of change to be made (pospects of Chinese monogamous) is not intended to upset the foundation of the family ("the moral and material direction of the family ") based on the primary responsibility of the spouses. But it reduces by greatness of soul the very "paternal" becomes parental authority! It gives a clear assertive personality while erecting its members the same rank on the rights with the "moral" preponderance of the husband.
The thesis provides the requirements for marriage while determining strictly freedom of contract and warranties existing virtual or better harmonization of the family in China. Without being iconoclastic family lineage, it ensures all the comforts of a traditional family; innovation come from the emphasis on protecting the economic interests of the family after the use of the rights conferred to married couples for choose their matrimonial regime. The main building of the family:The perspective of Chinese monogamy takes the option to marry, which conforms to the beliefs of the intending spouses. It also determines the case of prohibitions, might render a marriage void if not impossible for reasons of inconvenience or even socially unacceptable immorality.
马里是一个其社会受伊斯兰教影响很深的国家,其法律有时也涉及到Koranic律。
因此马里的立法机关必须平衡道德和法律的关系,这个目的并非来自旧城市的模式——《法国民法》。女孩在结婚当天才知道自己的配偶是谁,然而她们并不关心这些。因为她们没有提出异议的权利。如果敢反抗,就将被整个家族施以压力。“你必须同意这门婚事因为你父母同意了,一切听从父母的安排。如果你不嫁给这个人,你就会被逐出房子”。
传统社会和宗教论对马里婚姻制度的影响首先,要在不损坏家庭门第的基础上对家庭成员(父亲.妻子和儿童)进行鼓励。过去具有传统色彩的做法必须与法典中提出的新的指导方针并存。
婚姻,两性的一种公开的、庄严的结合。婚姻在夫妻之间创设出权利和义务。
我们婚姻的法规和监护事项反应了两点：跟随伊斯兰规范的多配偶制的唯一和一夫一妻制的取消。实际上,马里的一夫多妻制限制男子最多只能娶四个妻子,所以只有一夫多妻制和一夫一妻制这两种选择。但是选择了一夫一妻制婚姻模式的夫妻也可以变为一夫多妻制。兰普彼德曾写过以上转化的结果“男人可以在婚姻合同,婚礼庆典,或者公证人签署的一系列条款上做出一夫一妻的承诺,但是即使妻子签署了同意书,丈夫还是可以修改他的合同。
从中国一夫一妻制的角度看马里一夫一妻制的历史演变似乎是任何发达国家都必然会出现的千年发展景象。一个家庭只要一个孩子更有利于家庭的稳定。
提到中国的一夫一妻制,看到中国自20世纪80年代适用计划生育政策后的变化,我们能够从中获得更多的启示。
马里共和国必须付出极大的努力来调整国内的法律并使其符合国内外的相关需求。马里婚姻法需要的是一次真正的改革。
论文旨在广泛传播中国作为一夫一妻制成功的例子对于像马里这样的发展中国家的好处。
地点的选取：马里的婚姻财产制度很复杂,因此我们可以讨论一夫多妻制和一夫一妻制的存在,而中国则强调一夫一妻制。作为唯一的、正式的制度,国家的实践带来最原始的经验,这些经验的发展引起世界范围内的记者们、社会学家和经济学家的巨大兴趣。
首先：该论点产生于马里对于婚姻程序中重要制度的确立,这些制度关涉传统的和立法概念和在该国有重要位置的宗教文化价值,以及集团保护利益的重要策略。
其次：我们还是对一夫一妻制与一夫多妻制进行改革,各自的优势,以及各自的缺点,我们还会讨论二者共存逻辑上的矛盾；文章的另一部分是讨论中国一夫一妻制的益处
The reform of marriage relationship in Mali and prospects of monogamy in China, is the study on polygamous with its inconvenients and how to change it to monogamous as the example of monogamy in China.
That is a methode to inform Malian people about the security of family assets still in the interest of good organization of the family after marital plan options. The thesis helps to make a clear distinction between so-called personal property and those of family which leads to a consideration of the well-known concept of "family "properties. This incorporation of the concept of "family" teachs:how property avoids the excessive use of the property to the detriment of the family by the husband that is in bad faith or because it may lead any family needs for its lavish attitude. As usual, each spouse has rights and duties, not only to his spouse but also to the whole family for the harmonization and proper functioning there of.
The Chinese marriage law painstakingly defines the rights and duties of spouses for each act in the strict necessity of understanding family. The Chinese marriage law enables expanded choice of matrimonial regime contrary to Malian《marriage law and tutorship》; it helps to give married couples the freedom to choose their matrimonial regime but also to act according to this choice. The thesis also provides the right to amend the original scheme, determining the conditions of alteration. It must be three cornerstones of consolidating the Family:Thirst, independence (not self) spouse is insured on a professional level. Secondly, it is also in their personal lives in terms of powers that the new law gives them. At the end the perspective of Chinese marriage law introduces the principles of trust between spouses in that it presents the hypothesis of transfer of powers and representation of spouses in their reports. For the successful organization of the family, it is not enough to hold only the initial cell, but also that of the heirs of both spouses or common for the heirs of each spouse took particular:namely, the relationship that should exist between legitimate children and illegitimate children of the spouses for the devolution of property.
It is an innovation the rights of a spouse to inherit, the acceptance and renunciation of succession; the vacant successions; the obligations of the heir beneficiary. This in succession the thesis provides a real conversion rights and that Islamic law can serve as a shared basis, taking into account the interests of the child allows publishers to place children on equal footing; to address an apodictic made between children called natural or legitimate. We wish that the reflection of the traditional past coexist with the new guidelines printed in the perspective of Chinese《marriage law》. In Mali the choice is given to man to be head of the family and to choice the residence of the family.The work also teachs the seeds of equal rights in the Chinese《marriage law》. Also the thesis prepares the couple to bring their families from the formation of marriage to the succession or dissolution according to the circumstances of daily life to which they may confront.
The fiirst chapter is about the traditional marriage and the socio religieuse effect on Malian marriage system, the obstacles of marriage, and the socio religieuses difficulties of polygamous system of marriage. The search for unity is the main problem.It's quit necessary to adopt monogamous convenient for social, economical, financial development. The Malian《marriage law and tutorship》haves many imperfections.The Code has 109 articles highlighting the marriage. The non-specific aspects of succession pose enormous challenges to consolidate matters of family law and people. This diversity gives the impression that these materials have no link between them. It highlights the imperfections of《the Malian code of Marriage and Tutorship》since 1962, Act No.62-17 AN-RM:"《Code of marriage and Tutorship》"
The second chapter is about polygamous system of marriage. It gives an overview of the Malian traditional marriage and the socio religious (Islam) effect on it. It examines the procedure in cross marriages (inter religious, ethnicity, the cast system, with interdiction between nobles or lower class members) it treat also spouses'right and duty.Sometimes it is the Islamic law that serves as a shared basis.
The third chapter is about the new project of Malian marriage law《projet law of persons and the family》, needs real conversion of human rights.. Besides the field of economic, financial, marriage the Republic of Mali must make tremendous efforts to adapt its law to regional and international requirements. Although my country lags behind other countries in relation to family law:(Senegal, Burkina Faso and Niger) where already existed family codes, and the Codes of Persons and Family long. It swings between two approaches:it encourages the family (father, wife and children) without banishing the family lineage. The traditional highlights of the past must coexist with the new guidelines printed in the preliminary draft of the Code. Indeed: The specter of resurgent virtual cover (choice of residence, family head) who can be seen as a regression of current unfavorable to women is not one. The seeds of equality of rights are emerging through:the status of spouses and the right to divorce.
The fourth chapter is about Chinese system of marriage:monogamous marriage. The example of《Chinese marriage law》teaches the family in the sphere of《corporate law》. The right of parentage has been rebuilt with humanism without precedent! The Chinese《marriage law》haves taken much account of the influence of medical progress on the family and were therefore protected against the perversion and decadence. The divorce law, apparently it allows the family not to break" because of the opportunities given to spouses organize their final separation. The importance of the perspective of Chinese marriage implicitly shows that the new horizons of the family takes into account other values that Malian shares with the community through international conventions, sub regional, regional and international organizations. For a good family organization we have to ensure its alignment from the formation of marriage until the dissolution or succession. This devotes an evolution of the family, the political economy pulling itself out of the family's traditional spheres (polygamous marriage with all the disadvantages). And the reform of family law bears the marks of these national and international instruments.
The fith chapter is about the weaknesses, the inconvenients of polygamous the reasons of changes (polygamous system to monogamous system) for children and their education, for healthy, for peace in the family. The ongoing reform but whose evocation of the name alone is indicative of change to be made (pospects of Chinese monogamous) is not intended to upset the foundation of the family ("the moral and material direction of the family ") based on the primary responsibility of the spouses. But it reduces by greatness of soul the very "paternal" becomes parental authority! It gives a clear assertive personality while erecting its members the same rank on the rights with the "moral" preponderance of the husband.
The thesis provides the requirements for marriage while determining strictly freedom of contract and warranties existing virtual or better harmonization of the family in China. Without being iconoclastic family lineage, it ensures all the comforts of a traditional family; innovation come from the emphasis on protecting the economic interests of the family after the use of the rights conferred to married couples for choose their matrimonial regime. The main building of the family:The perspective of Chinese monogamy takes the option to marry, which conforms to the beliefs of the intending spouses. It also determines the case of prohibitions, might render a marriage void if not impossible for reasons of inconvenience or even socially unacceptable immorality.
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[2]STOTLAND, G. et M. SIMINOVITCH,"The Underground Economy, How Should Family Law Judgment Reflect the Invisible Income of a Spouse?" Quebec 1994, Yvon Blais, p.569.
[3]VEZINA, P.," Family residence and bankruptcy"1982 42 R. DU b.828 WALSH, T.E., Error as to the Person and the Nullity of Marriage,1949 RYAN, J.P., Joint Custody in Canada:Time for a Second Look,1986
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[12]Code de procedure civil du Mali.
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[3]NOTES ET ARRETS ET COMMENTAIRES DE JURISP. (DS JURISP.) ANNEXES
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