Relevant bibliographies by topics / Common law marriage Botswana

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Academic literature on the topic 'Common law marriage Botswana'

Author: Grafiati
Published: 11 December 2022
Last updated: 25 January 2023

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Journal articles on the topic "Common law marriage Botswana"

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Lucas, Peter. "Common Law Marriage." Cambridge Law Journal 49, no. 1 (March 1990): 117–34. http://dx.doi.org/10.1017/s0008197300106920.

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The expression “common law marriage” has layers of paradox. It now denotes, as Mr. J. C. Hall pointed out in a recent article in this Journal, a relationship whose characteristic is precisely that it is extra-marital. Previously, for many centuries, the validity of such a marriage was a matter not for the common but the canon law and so, before the Reformation, for the canon law of Rome, the ius commune, Maitland's “wonderful system” administered by the courts Christian and directly applicable throughout western Christendom. The story of the common law marriage in England, Scotland and Ireland offers glimpses of great historical processes and-provides a wider context in which to consider the question raised by Mr Hall as to the survival, or revival, of the common law marriage in England.
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Hall, J. C. "Common Law Marriage." Cambridge Law Journal 46, no. 1 (March 1987): 106–21. http://dx.doi.org/10.1017/s0008197300113637.

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To re-open problems of the past and to rake up arguments long since laid to rest may seem a singularly pointless exercise for a family lawyer of the late twentieth century. Yet the controversy which raged in the 1840s over the requirements for common law marriage was never satisfactorily resolved; and even today the question could still arise and an authoritative answer be required.
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Sechele, Unaludo. "From minors to equals? Kalanga women and marriage legislation in post-colonial Botswana, 1966-2005." Historia 67, no. 1 (June 16, 2022): 1–30. http://dx.doi.org/10.17159/2309-8392/2021/v67n1a5.

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This article examines rural Kalanga women's reactions to marriage legislation in Botswana between 1966 and 2005. This legislation, it could be argued, fails to challenge the broader inequality which exists between women and men in Botswana. This becomes even more apparent when women are identified as belonging to a minority ethnic group and are resident in rural spaces. This article discusses how modernity, tradition-custom, and the law in Botswana converge today. It aims to demonstrate how some women reacted to the abolition of marital power, with a focus on how they perceive marriage. Focusing on rural Kalanga women, the study investigates reactions to Botswana's constitution of 1966, to the marriage laws of 1967, and the 2004 Abolition of Marital Power Act. Finally, it investigates the gendered impact of these laws - as well as the complex discourses surrounding marriage and human rights - on the lived experiences of Kalanga women. The article reflects on the divergent ways in which many women negotiated their struggle for recognition within their ethnic groups - while also circumventing their inferior position as wives under Botswana law and a patriarchal system. Some women in this study preferred to support a more 'traditional' form of inequality within the household. While this study cannot purport to represent all Kalanga women, it does ask important questions about the Botswana gender agenda and in so doing, raises questions of both the perpetuation of patriarchy and women's agency in Botswana.
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Grossbard, Shoshana, and Victoria Vernon. "Common Law Marriage and Teen Births." Journal of Family and Economic Issues 38, no. 1 (November 3, 2016): 129–45. http://dx.doi.org/10.1007/s10834-016-9511-6.

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Quansah, E. K. "Competence of a spouse as a witness: some unresolved issues in Botswana." Journal of African Law 42, no. 1 (1998): 80–89. http://dx.doi.org/10.1017/s0021855300010500.

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Marriage as a social institution has been deliberately protectedas a matter of State policy. Such protection manifests itself in a variety of ways, one of which is the subject of this article. In an attempt to protect the sanctity of marriage, a rule evolved under which spouses cannot give evidence against each other in legal proceedings. In the words of that venerable English jurist, Coke, if this were not so “it might be a cause of implacable discord and dissension between the husband and the wife”. The rule shows itself in strange ways both in criminal and civil cases. For example, the law regards spouses as one person and as such they cannot conspire with each other. Although the institution has been on a slippery slope for a long time with the increasing prevalence of “cohabitation” it has shown remarkable resilience and most of the population still partake and support it. The British bequeathed the rules relating to competence of spouses to Botswana some decades ago and these have since been applied in their pristine purity although the legislature left an escape route by which they could be supplemented. It is this route for supplementation which has led to issues that need to be resolved. Some of these are explored in this article, after a brief historical background of the reception of the rules.
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Almeyda, Aldya Khaira, and Ahmad Khisni. "The Consequences of Divorce Law on Common Property under Marriage Law & KHI." Sultan Agung Notary Law Review 3, no. 2 (August 10, 2021): 689. http://dx.doi.org/10.30659/sanlar.3.2.569-576.

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The distribution of joint assets according to the provisions of Article 37 of Act No. 1 of 1974 concerning Marriage is not clearly stipulated how much each husband or wife is divorced, either divorced or divorced. Article 37 paragraph (1) states that if a marriage breaks up due to divorce, the joint property is regulated according to their respective laws. In the explanation of Article 37 paragraph (1), it is emphasized that the respective laws are religious law, customary law and other laws related to the distribution of the joint property. In addition to Act No. 1 of 1974 concerning Marriage, the Compilation of Islamic Law also applies in Indonesia, which relates to the distribution of joint assets as regulated in Articles 96 and 97 of the Compilation of Islamic Law. Based on these things, the problems that will be examined in this research are: what are the legal consequences of settling disputes on joint property according to Marriage Act No. 1 of 1974 and KHI, and what are the views of Islamic law regarding the distribution of joint assets after divorce, as well as the obstacles to the implementation of the distribution of joint assets in practice at the Salatiga Religious Court, Central Java Province.
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Barker, Chris. "JS Mill on Nineteenth Century Marriage and the Common Law." Law, Culture and the Humanities 15, no. 1 (February 22, 2015): 106–26. http://dx.doi.org/10.1177/1743872115569223.

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This article seeks to clarify the meaning of marriage for Millian liberals by examining marriage in the context of the nineteenth century common law. JS Mill argues that the family can become a school for free institutions. He identifies a ‘‘morality of justice’’ that must replace chivalry or submission as the normal mode of gendered relations. By using pamphlets, speeches, and legal commentaries, it is possible to explain the meaning of Mill’s ‘‘morality of justice,’’ and also to distinguish his liberal conception of marriage from its common law foundations and from sacramental approaches that define marital dissolubility and flexibility differently.
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Poespasari, Ellyne Dwi. "Pauseang-Gift Tradition for Daughter in Batak Toba Common Law." Research, Society and Development 9, no. 5 (March 20, 2020): e01952496. http://dx.doi.org/10.33448/rsd-v9i5.2496.

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Batak Toba people are formed from kinship patrilineal systems which follow men side in lineage. Therefore, the position of men is more important than women. Traditional marriage of Batak Toba people is honest marriage where men relative has to pay certain amount of money or it usually called as bride-price to women relative. People of Batak Toba explained that honest marriage is a principal, beliefs and an attitude of magis religious (relationship between spiritual thing and their beliefs). The most important requirement for pauseang-field is honest marriage and giving bride-price (sinamot/tuhor). Bride-price must be fully paid by men relatives to women relatives. There is a consequences if men’s relative are not fully paid the money, men’s relative will have customary debt and must be done as traditional duty. Therefore, pauseang-field cannot be given to daughter and her husband. Tanah pauseang-field from parent (father) will be managed by her husband, because in Batak Toba, daughter could not own any inheritance.
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Frimpong, Kwame. "The Administration of Tribal Lands in Botswana." Journal of African Law 30, no. 1 (1986): 51–74. http://dx.doi.org/10.1017/s0021855300006483.

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Land plays a very important role in the lives of many people in most developing countries, and particularly in Africa, where subsistence agriculture is still widely practised. Accordingly, the nature of land administration can either influence or impede development. Land administration in many African countries, since independence, has been carried out through a policy of over-centralization. This has often resulted in administrative and bureaucratic bottlenecks which have hampered the effective distribution and utilization of land resources. Botswana, on the other hand, has avoided this common pitfall. Its system of land administration has been based on a policy of decentralization. One such area is in the field of tribal lands administered under the Tribal Land Act, which is the subject of discussion in this paper.
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Masud, Muhammad Khalid. "‘Urf’ And Custom In Common Law And Islamic Law: Common Law Marriage, Zawag Orfi And Zawaj Misyar." NAVEIÑ REET: Nordic Journal of Law and Social Research, no. 1 (December 1, 2015): 4–28. http://dx.doi.org/10.7146/nnjlsr.v0i1.111130.

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Dissertations / Theses on the topic "Common law marriage Botswana"

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Lind, Göran. "Common law marriage : a legal institution for cohabitation /." New York [u.a.] : Oxford Univ. Press, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016728851&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Lewis, Michael George. "A canonical response to common law unions or "faithful concubinage"." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Flach, Carl Joseph. "Common error and Canon 1111 [section] 1." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Mugisha, Julius P. K. "Recognition of common-law spousal relationships in Canadian family law." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=80943.

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Common-law spousal relationships have become increasingly common with a growing number of Canadians electing to enter into them. This thesis appreciates the injustices suffered by common-law spouses during and at the termination of their spousal relationships, and reinforces the view that the denial of marital property benefits dishonors the dignity of common-law spouses. Common-law spouses experience similar needs as their married counterparts when the relationship ends. Most of the current functions of marriage can be fulfilled within common-law spousal relationships and should more appropriately be called functions of the family.
Both Canadian courts and the legislatures have acknowledged and responded to the injustices that often flow from power imbalances in unmarried persons' families and have thereby given increased recognition to common-law spousal relationships. They have taken stock of the fact that by not recognizing the rights of common-law spouses in Canada on the basis of their marital status is an affront to justice. Legislatures have also enacted various statutes and have amended existing ones to extend certain rights to common-law spouses.
The various ways in which the rights of common-law spouses have been recognized in Canada will be examined and discussed, in particular the remedial notion of constructive trust which is imposed by courts to prevent injustice and unjust enrichment. It is argued this notion of constructive trust has proven effective, especially in cases where property is being divided after a long-term intimate relationship. Common-law spouses have advanced constitutional challenges in their quest to benefit from marital benefits and protections in their relationships since it is argued that both relationships are functionally the same.
Finally, this thesis suggests lessons that can be learned from the Canadian developments of recognizing common-law spouses. It also concludes by examining similar developments that have taken place in other countries of Europe and Africa.
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Gaffney, Francis John Paul. "The New Jersey common policy on marriage preparation in light of the 1983 Code." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Gwarinda, T. A. "The Impact of the common law and legislation on African indigenous laws of marriage in Zimbabwe and South Africa." Thesis, University of Fort Hare, 2013. http://hdl.handle.net/10353/1421.

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The study sought to examine the development of customary law, primarily focusing on the extent to which the true African marriage has been preserved by its incorporation in, and regulation by legislation and the constitutions of Zimbabwe and South Africa. Today, colonial legislation has either been repealed or revised. However, evidence persists suggesting the inclusion of western principles within frameworks governing African marriages such as the Customary Marriages Act and the Recognition of Customary Marriages Act of post-independence Zimbabwe and South Africa respectively. To understand the true purpose of custom, the study initially investigates the classical customary law position drawing deeper insights into the main features of the African marriage. From an African perspective, the research revealed whether legislation satisfactorily dealt with aspects such as registration of customary marriages, determination of minority and capacity to marry, payment of bride wealth, grounds for divorce, proprietary consequences of marriage during and after termination of marriage by death or divorce and women’s rights to communal land tenure and immovable property among others. Apart from legislation it became imperative to determine the role of constitutionalism and human rights law in the regulation and preservation of custom. A comparative study was motivated not only because Zimbabwe and South Africa share a border but also because migration between the two countries in the past decade due to various socio-economic forces has led to inter-marriages and cultural diversity. In addition, historically, both jurisdictions have Roman-Dutch law as the basis for the formation of their legal systems. The methodology remained largely a qualitative type research based on documentary analysis. Several findings emerged among which was the fact that, women in traditional African marriages had property rights contrary to popular belief however they continue to be most disadvantaged when it comes to having real rights in ownership of communal land. The African marriage generally sought to preserve marriage more than its western counterpart, the civil marriage. Legislation was the main vehicle for attaching customary law to western principles of law thus losing its intended purpose. Other findings were that polygamy and widow inheritance are prevalent and continue to face condemnation in today’s society; constitutionalism and international human rights law do not readily find acceptance among traditionalists; bride wealth payments persist among rural and urban folk alike and continue to symbolise a marriage between respective parties and their families; and spouses omit to register customary marriages mainly because bride wealth payments adequately legitimise their unions. Initiation ceremonies persist among some ethnic groups particularly the South African Xhosa who have adhered to circumcision for boys as determining their capacity to marry. The study concludes by making recommendations that could assist in harmonising customary law and common law. These include educational initiatives; advocacy and advice giving; regulation of unregistered customary marriages; improving access to justice; eradication of child marriages; improving the status of rural women; and constitutional reform. It is hoped that these recommendations will bridge the gap between customary law and western law as we endeavour to determine the future of the African marriage in a contemporary traditional context.
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Ennes, Patrícia Piedade. "A representação social da união estável na classe média do Rio de Janeiro." Universidade do Estado do Rio de Janeiro, 2008. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=4965.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
A união estável é uma forma de relação conjugal presente, como concubinato, em diversas sociedades desde a antiguidade, constituindo uma opção de vida conjugal que tem se tornado cada vez mais freqüente na atualidade. O novo Código Civil (2002), em coerência com as mudanças introduzidas pela Constituição de 1988, confere a esse tipo de vínculo o título de entidade familiar, passando ele a compor o Livro de Família deste diploma legal. O tratamento jurídico fez dessa forma de relação antiga um novo arranjo conjugal, fato com inúmeras implicações no âmbito da vida privada. Como fato novo, a união estável gera estranhamentos, provocando um processo de familiarização social através da sua ancoragem em forma de relações conjugais já existentes: o casamento ou o concubinato. A partir desse entendimento, o presente trabalho teve por objetivo descrever, analisar e comparar as representações sociais a respeito da união estável produzidas por homens e mulheres, em quatro condições distintas: casados, solteiros, em união estável, separados. A amostra da pesquisa empírica foi composta de 304 sujeitos, com 76 em cada situação conjugal considerada, sendo metade homens e metade mulheres. O instrumento utilizado foi um questionário composto de 41 questões, sendo 21 fechadas e 19 abertas. Dentre elas, 40 são questões substantivas relativas à união estável, com vistas à obtenção de dados que configurem circunstancialmente as representações sociais. O questionário é iniciado por uma questão específica de evocação livre à descrição de uma relação conjugal do tipo união estável, para identificação dos conteúdos temáticos básicos e da estrutura das representações, de modo a permitir sua comparação. Finalmente, uma questão, desmembrada em 6 itens, visa à caracterização sócio-demográfica do conjunto dos sujeitos. As evocações foram analisadas através do software EVOC, permitindo identificar a estrutura das representações sociais. As respostas às perguntas fechadas e abertas, estas após sua categorização, foram objeto de um tratamento estatístico descritivo simples. Os resultados demonstraram que o núcleo central das representações sociais dos quatro grupos investigados compõe-se basicamente pelos sentimentos de amor e respeito. Observou-se também um alto grau de informação a respeito da união estável e posicionamentos predominantemente favoráveis tanto a respeito da legalização quanto em relação a alguns de seus aspectos jurídicos considerados polêmicos, como a conversão da união estável em casamento. Este estudo evidenciou ainda que a representação social da união estável procede basicamente de uma ancoragem no casamento, embora se tenha observado também a perpetuação da crença existente no senso comum de que é mais fácil se separar na união estável do que casamento
The Common-law marriage is one kind of interpersonal relationships, as concubinage, existent in many societies since the beginning of time. Besides being one option for couples who seek an intimate relationship, it has become increasingly frequent nowadays. The new Civil Code (2002) in agreement with the changes introduced by the 1988 Constitution statuses this type of union the with the title of Family Unit and establishes it as part of the Book of Family of this piece of legislation. The legal recognition made this ancient kind of union a new possibility of marriage, what leads to unlimited implications concerning people' private lives. As any new fact, common-law marriage brings up strangeness, leading to a process of social familiarization basically through the foundations of the existent kinds of wedlocks, the statutory marriage and concubinage. From this understanding, the following paper had as objectives to describe, analyze and compare the social representations concerning common-law marriage by men and women in four different marital status: legally married, single, separated and living in a common-law marriage. The sample of the empirical research was composed of 304 subjects, 76 in each marital status considered, being half men and half women. The instrument used was a questionnaire consisting of 41 questions, 21 of them were close and 19 were open questions. Among them, 40 were substancial questions related to common-law marriage in order to obtain data that would define the social representations. The questionnaire starts with a descriptive brainstorming question on common-law marriage to identify the basic content themes and the structure of the representations, so that it would be possible to compare. Eventually, a question broken into 6 itens aimed to specify the subjects social-demographic status. The evocations were analyzed by the software EVOC allowing to identify the structure of the social representations. After categorization, the answers to both open and close questions were subject of a simple descriptive statistical treatment. The results showed that the central core of the social representations in each of the four groups investigated is composed mainly by the feelings of love and respect. In addition, it was noticed a high level of information concerning common-law marriage and predominantly favourable positions not only concerning legalization but also into some controversial legal aspects such as the conversion of common-law marriage into statutory marriage. This research pointed out that the social representation of common-law marriage stands anchored basically into statutory marriage, although it was also observed the perpetuation of the existing common sense belief that it is easier to separate when in a common-law marriage than in a legal marriage.
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Madeira, Filho Ibrahim Fleury de Camargo. "Conversão da união estável em casamento." Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/5663.

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Made available in DSpace on 2016-04-26T20:20:25Z (GMT). No. of bitstreams: 1 Ibrahim Fleury de Camargo Madeira Filho.pdf: 1435724 bytes, checksum: 1f65dc9108fceffcbe58c15093370219 (MD5) Previous issue date: 2011-09-14
The Federal Constitution of 1988, in reference to the Family Law, innovated in disposing the Article 226, 3rdparagraph: For effect of protection of the State, it is recognized the common-law marriage between man and woman as a familiar entity, and the law should facilitate its conversion into civil marriage . We have concentrated on the second part of this constitutional precept and only the common-law marriage between man and woman. There have been new judgments by the Brazilian Federal Supreme Court (STF) based on this modification. Although the Constitution has oriented to the law enactment, that facilitated the conversion of the common-law marriage, between man and woman, into civil marriage, the legislators haven`t accomplished their mission, or at least, they haven`t done it properly. Not even with the enactment of the law n. 9.278 from 05-10-1996, nor the Civil Code from 2002, article n. 1.726. There some bills about the theme mentioned above that have been examined by the National Congress. These omissions on the laws cause many problems and the Justice Court-inspecting Authority of each State has tried to supply them. We have observed, since antiquity, there is a concern about formalizing marriages among the couples who have informal relationships. Moreover, according to the Brazilian Geography and Statistics Institute (IBGE) more than 1/3 (one-third) of the Brazilian couples haven`t got the civil registry to legalize their common-law marriage. This constitutional law being examined has been created for their assistance. We consider the conversion of the common-law marriage into civil marriage similar to the conversion of religious marriage into civil marriage. Our research has involved comparative law and revealed many similarities between Brazilians Laws and those of other nations, but they have less detail and are not expressed at the Constitutional level, as seen in Brazil, where it is established that the law should facilitate the conversion of the common-law marriage into civil marriage. We have indicated the possible reasons, judicial and practical, to think about the right to convert common-law marriage into civil marriage; the indispensable constitutional and legal requirements for it; the adequate procedures to be within the constitutional law; beyond the effects derived from exercising of this right
A Constituição Federal de 1988, no que se refere ao direito de família, inovou ao dispor, no art. 226, § 3º, que: Para efeito de proteção do Estado, é reconhecida a união estável entre o homem e a mulher como entidade familiar, devendo a lei facilitar sua conversão em casamento . Dedicamo-nos à segunda parte desse preceito constitucional e apenas à união formada entre o homem e a mulher. Assim procedemos considerando os recentes julgamentos do Supremo Tribunal Federal. No que diz respeito ao tema do nosso trabalho, constatamos que, embora o Poder Constituinte haja orientado para a edição de lei que facilite a conversão da união estável, entre o homem e a mulher, em casamento, o legislador ordinário ainda não cumpriu essa missão ou, ao menos, assim não o fez adequadamente, nem ao editar a Lei n. 9.278, de 10 de maio de 1996, muito menos o art. 1.726 do Código Civil de 2002. É certo que há proposições legislativas, a esse respeito, tramitando no Congresso Nacional. Essa situação, de lacuna no direito, gera problemas, que normas das Corregedorias-Gerais de Justiça dos Estados procuram suprir. Observamos que, desde a antiguidade, há preocupação no sentido de que os casais afeitos ao relacionamento informal venham a formalizar matrimônio. Ademais, conforme mostram os registros do IBGE Instituto Brasileiro de Geografia e Estatística, dos casais brasileiros, mais de 1/3 (um terço) não tem vínculo inscrito no Registro Civil e são os destinatários imediatos da norma constitucional em estudo. Consideramos a similaridade que pode haver entre a conversão da união estável em casamento e o reconhecimento de efeitos civis do matrimônio religioso. Nossa pesquisa abrangeu o direito comparado, que revelou previsões normativas semelhantes à brasileira, embora sem a peculiaridade de, em sede constitucional, estabelecer que a lei deva facilitar a conversão da união estável em casamento. Apontamos algumas das possíveis razões, jurídicas e práticas, para se pensar no direito à conversão da união estável em casamento; as indispensáveis exigências constitucionais e legais para tanto; o procedimento mais adequado para ser atendido o mandamento constitucional; além dos efeitos decorrentes do exercício desse direito
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Nicolau, Gustavo Rene. "União estável: divergências normativas em relação ao casamento no âmbito do Código Civil: necessidade de sistematização." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/2/2131/tde-06072011-102408/.

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A normatização da família merece tratamento absolutamente preferencial na organização social. O primeiro vínculo numa sociedade é o familiar e as relações que se criam nesse ambiente geram conseqüências sociais, jurídicas e patrimoniais que merecem uma atenta observação do Poder Legislativo. No início do III milênio, não basta a mera previsão constitucional que define a união estável como entidade familiar. Exige-se agora uma ampla cadeia de proteção legal. As maneiras pelas quais se podem constituir uma família são variadas, mas é facilmente constatável que o casamento e a união estável ganham primazia em números absolutos na sociedade ocidental. Nos dois casos, um homem e uma mulher unem-se com o claro objetivo de constituir uma família, com todas as conseqüências e efeitos que a palavra enseja. Daí em diante surge uma miríade de oportunidades para litígios e controvérsias entre os pares, o que também é constatável nos balcões dos fóruns e nos domicílios por todo o país. Guarda dos filhos, estado civil, necessidade de vênia para alienação de bens, meação, direito real de habitação ao sobrevivente e efeitos sucessórios são apenas alguns dos tantos itens nos quais ou há lacuna do ordenamento ou a lei existe, mas trata as realidades sociais de modo absolutamente díspares. Isso em detrimento da família no aspecto mais amplo da palavra e ofendendo a dignidade da pessoa humana dos conviventes da união estável, dos filhos destas lídimas uniões e dos demais atores sociais envolvidos, violando frontalmente a Constituição Federal. A presente tese aborda o histórico pátrio da união estável, traz um estudo comparativo com países ocidentais e demonstra as divergências existentes hoje na regulamentação dessas espécies de família. Após demonstrar robustos fundamentos acerca da necessidade de sistematização legislativa, a tese concluí pela proposta de uma ampla reforma no ordenamento, que alteraria a proteção conferida aos conviventes da união estável, visando sistematizá-la de modo digno.
The normatization of the family deserves absolutely preferential treatment in the social organization. The first bond in a society is the familiar one and the relations that are created in this environment generate social, legal and patrimonial consequences that deserve close attention of the Legislative. At the beginning of the third millennium, the mere constitutional forecast that defines the domestic partnership as a familiar entity is not enough. Its now required an ample chain of legal protection. The ways in which a family can be created are varied, but it is easily verifiable that the marriage and the domestic partnership gain priority in absolute numbers in the occidental society. In the two cases, a man and a woman join themselves with the clear objective to constitute a family, with all the consequences and effects that the word carries. From this moment on a myriad of chances for litigations and controversies appear between the pairs, which is also verifiable at the assistance counters of the Court Houses and at the domiciles in the whole country. Child custody disputes, civil status, necessity of spousal consent for property alienation, elective share, joint tenancy with right of survivorship and successor rights effects are only some of the many items in which there are gaps in the legal system or the law exists, but it deals with the social realities in an absolutely incongruent way. This in detriment of the family in the amplest aspect of the word and offending the dignity of the human being of the parties in the domestic partnership, of the children of these legitimate unions and of all other involved social actor, violating the Federal Constitution. The present thesis approaches the native history of the domestic partnership, brings a comparative study of occidental countries and demonstrates the actual existing divergences in the regulation of these kinds of family. After demonstrating strong reasons in reference to the need of the legislative systematization, the thesis concludes with the proposal of a wide reformation in the legal system that would modify the protection conferred to the parties in the domestic partnership, aiming to systemize it in a dignified manner.
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Saulier, Maïté. "Le droit commun des couples : essai critique et prospectif." Thesis, Paris 1, 2014. http://www.theses.fr/2014PA010315.

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Le Code civil permet à ceux qui souhaitent partager leur existence d'opter pour l'une des voies suivantes : vivre en concubinage, conclure un P.A.C.S. ou s'unir par le mariage. Tout à fait distinctes en 1999, ces trois formes de conjugalité sont de plus en plus souvent appréhendées de façon unitaire par la règle de droit, au point de pouvoir évoquer l'émergence d'un véritable droit commun des couples. Cette tendance à l'harmonisation, voire à l'uniformisation, a été clairement perçue par la doctrine et a été expliquée de plusieurs façons. Témoin d'une emprise des principes d'égalité et de non-discrimination pour les uns, ce droit commun s'expliquerait, pour d'autres, par la prise en compte de la seule communauté de vie. Ces explications nous ont toutefois semblé insatisfaisantes et c'est en observant les rapports entretenus entre couple et politique que cet élan unificateur nous a paru compréhensible: le droit commun des couples existe en raison de l'utilité qu'il présente pour la réalisation des fonctions étatiques, qu'il s'agisse de ses fonctions sociales ou économiques. De lege Lata, la règle de droit, moyen d'action du politique, ne reconnaît donc les couples unitairement que si cette appréhension est utile à l'Etat. Cette utilité est toutefois perçue ponctuellement, ce qui conduit à un droit commun lacunaire, construit par strates successives et incohérentes. Une réflexion d'ensemble sur l'utilité des couples pour la mise en œuvre des fonctions étatiques, associée à la défense essentielle d'une préservation · : du pluralisme, permettrait de reconstruire, de lege ferenda, un droit commun des couples plus cohérent et plus logique
The civil code allows those who wish to share their lives to choose one of the following ways: to live a concubines, sign a P.A.C.S or to be united in marriage. Distinctly different from each other in 1999, these thee forms of union are more and more similar under the rule of law to the extent that a true common law for couples seems to have emerged. This trend towards harmonisation and standardisation was clearly perceived by the doctrine and was explained in several ways. Proof of the influence of the principles of equality and of non-discrimination for some, this common law would be explained by others as the taking into account of the only lifepartnership. These explanations seemed unsatisfactory to us and it was in observing the relations between couples and politics that this unifying momentum seemed comprehensible to us: the common law of couples exists due to the utility that it presents to establish state functions, whether they be social or economic. De lege lata, the rule of law, the means of political action only recognizes couples individually if this apprehension is useful to the State. This utility is perceived from time to time, which leads to a Jack of common law, built by successive and incoherent levels. A review of the usefulness of couples for the implementation of state functions, in association with the essential protection of the preservation of pluralism, would allow for the reconstruction, de lege ferenda, of a more coherent and more logical common law for couples
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Books on the topic "Common law marriage Botswana"

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Small, Jane. Living common law. 2nd ed. [Vancouver]: Public Legal Education Program, Legal Services Society of B.C., 1985.

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Marriage before marriage?: The moral validity of 'common law' marriage. Bramcote, Nottingham: Grove Books, 1988.

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Lind, Göran. Common law marriage: A legal institution for cohabitation. New York: Oxford University Press, 2008.

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Institute, Pennsylvania Bar. Practical problems with common law marriages after Kretz. [Mechanicsburg, Pa.] (5080 Ritter Rd., Mechanicsburg 17055-6903): Pennsylvania Bar Institute, 2004.

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Bayt al-ʻankabūt: Al-zawāj ghayr al-rasmī fī al-waṭan al-ʻArabī. [Cairo]: Maktabat al-Dār al-ʻArabīyah lil-Kitāb, 2008.

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Sayyid, Yūsuf Jumʻah, ed. al-Zawāj al-ʻurfī: Wāqiʻuhu wa-āthāruhu al-nafsīyah wa-al-ijtimāʻīyah. al-Jīzah: Markaz al-Buḥūth wa-al-Dirāsāt al-Ijtimāʻīyah, Kullīyat al-Ādāb, Jāmiʻat al-Qāhirah, 2004.

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Fernández, Dionisio Llamazares. El sistema matrimonial español: Matrimonio civil, matrimonio religioso y matrimonio de hecho. Madrid: Servicio Publicaciones Facultad Derecho, Universidad Complutense, 1995.

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Marrero, Carolina Mesa. Las uniones de hecho: Análisis de las relaciones económicas y sus efectos. 2nd ed. Elcano, Navarra: Aranzadi Editorial, 2000.

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Marrero, Carolina Mesa. Las uniones de hecho: Análisis de las relaciones económicas y sus efectos. [Pamplona]: Aranzadi Editorial, 1999.

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Studio giuridico-canonico della convivenza non matrimoniale: Unioni civili, convivenze registrate, unioni di fatto. Roma: Aracne editrice S.r.l., 2012.

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Book chapters on the topic "Common law marriage Botswana"

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Grossbard, Shoshana, and Victoria Vernon. "Labor Supply, Household Production, and Common Law Marriage Legislation." In The Marriage Motive: A Price Theory of Marriage, 89–114. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-1623-4_7.

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Carter, Julia, and Simon Duncan. "Inventing Tradition: Cohabitation and Common Law Marriage." In Reinventing Couples, 79–114. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-58961-3_4.

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"Common Law Marriage." In Encyclopedia of Immigrant Health, 462. New York, NY: Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4419-5659-0_1013.

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Grossman, Joanna L., and Lawrence M. Friedman. "Common-Law Marriage." In Inside the Castle. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691149820.003.0004.

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This chapter describes the adventures—and the decline and fall—of the doctrine of common-law marriage in the twentieth century. A common-law marriage was an informal, but perfectly legal, marriage. If a man and woman agreed with each other to be husband and wife, then, from that moment on, they were husband and wife, without a marriage license, a judge or clergyman, witnesses, or anything else. A series of court decisions, in the first half of the nineteenth century, established the doctrine in most of the states. The chapter looks at the social factors which led to the decline of the common-law marriage.
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Lind, Göran. "Common Law Marriage and Cohabitation Law." In Common Law Marriage, 781–870. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195366815.003.0012.

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Lind, Göran. "Implied Marriage Agreements." In Common Law Marriage, 365–468. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195366815.003.0007.

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Lind, Göran. "Introduction." In Common Law Marriage, 3–28. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195366815.003.0001.

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Lind, Göran. "Informal Marriages in Roman Law." In Common Law Marriage, 31–88. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195366815.003.0002.

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Lind, Göran. "Informal Marriages in Canon Law." In Common Law Marriage, 89–130. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195366815.003.0003.

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Lind, Göran. "The Reception of Common Law Marriage in the United States." In Common Law Marriage, 131–84. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195366815.003.0004.

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Conference papers on the topic "Common law marriage Botswana"

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Larisa, Argentova, and Argentova Tatiana. "Premarital Cohabitation of Young People. Features of Interpersonal Relations in Trial Common-Law Marriage." In International Conference on the Theory and Practice of Personality Formation in Modern Society (ICTPPFMS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/ictppfms-18.2018.12.

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Wang, Peien, and Nuerjiamali Shaerbayi. "Anthropological interpretation of eugenics and Transition--The Case analysis of Daur Marriage and Family Common Law." In 2018 International Conference on Sports, Arts, Education and Management Engineering (SAEME 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/saeme-18.2018.101.

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