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Статті в журналах з теми "Moroccan family law":
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Hablatou, Widad. "TRAITEMENT PENAL DE LABANDON DE FAMILLE EN DROIT MAROCAIN PENAL TREATMENT OF FAMILY ABANDONMENT IN MOROCCAN LAW." International Journal of Advanced Research 10, no. 01 (January 31, 2022): 1062–68. http://dx.doi.org/10.21474/ijar01/14145.
Анотація:
It is true that the study of family relations falls under civil law and family law, but the Moroccan legislator gives paramount importance to the protection of the family unit and the institution of marriage. For this reason, he conferred the treatment of family abandonment to criminal law. Penalties are thereforeprovided for the spousewho voluntarily abandons the matrimonial home if the constituent elements of this act are met. This article aims to elucidate the specificity of the penal treatment of this offense in Moroccan law and to understand the spirit of the legislator as to the parties primarily concerned by the protection.
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Sportel, Iris. "Moroccan Family Law: Discussions and Responses from the Netherlands." Journal of Muslim Minority Affairs 40, no. 1 (January 2, 2020): 67–83. http://dx.doi.org/10.1080/13602004.2020.1741167.
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Foblets, Marie-Claire. "Migrant Women Caught between Islamic Family Law and Women's Rights. The Search for the Appropriate ‘Connecting Factor’ in International Family Law." Maastricht Journal of European and Comparative Law 7, no. 1 (March 2000): 11–34. http://dx.doi.org/10.1177/1023263x0000700102.
Анотація:
In recent decades ‘conflicts justice’ in the realm of international family law has undoubtedly gained momentum in most European immigration countries. This is largely due to an increase in the number of cases relating to family disputes among migrants submitted to the courts. In the first part of this contribution (§ 2: ‘The legal techniques at hand. The dramatic lack of adaptation of century-old techniques’) I briefly describe how ‘conflicts justice,’ in the domain of cross-cultural family relations, is facing the impact of an unprecedented cross-boundary mobility of people from all over the world. This cross-border mobility has engendered a new type of social and cultural pluralism in most European host countries. In the second part (§ 3: ‘The case of Moroccan women claiming protection under Belgian secular law’) I illustrate the discussion on possible legal solutions for handling the ‘conflicts justice’ consequence of this cross-border mobility by referring to the very problematic position of Moroccan women who have immigrated to Belgium.
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Ridwan, Muannif, Ahmad Syukri Saleh, and Abdul Ghaffar. "Islamic Law In Morocco: Study on The Government System and The Development of Islamic Law." ARRUS Journal of Social Sciences and Humanities 1, no. 1 (August 31, 2021): 13–22. http://dx.doi.org/10.35877/soshum539.
Анотація:
This study discusses Islamic law in Morocco. The author focuses on the study of the government system and the development of Islamic law there. This study used descriptive qualitative method or so-called literature study /library research. Literature study examines data by exploring, observing, examining, and identifying existing knowledge in the literature to get a conclusion of truth, both philosophical and empirical. This study concludes that Morocco is a Muslim country, the population is more than 98% embraced Islam, the system of government is a democratic, social and constitutional monarchy that is based ongoverned by the 1972 constitution which was amended in 1980, 1992, and in September 1996. It has Mudawwana al-Usrah (2004) which is a contemporary family law in Morocco, family law which was originally still contained in fiqh books has become an implementing law. The legal system in Morocco is divided into two types of judiciary; Shari'a Court and Madaniyah Court (General Court). The existence of the renewal of private law (akhwal syakhsiyah) is guided by three principles, first, the principles and foundations of family law that are applied are the Maliki Mazhhab, second, paying attention to aspects of maslahah mursalah, third, the laws imposed in other Muslim countries The Moroccan government allows abortion for cases of rape and incest or incest or serious defects and incurable diseases of the fetus. last, Morocco is a country that allows polygamy. The issue of polygamy is regulated in the 1958 family law law Article 30 paragraph (1).
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Charrad, Mounira M., and Rita Stephan. "The “Power of Presence”: Professional Women Leaders and Family Law Reform in Morocco." Social Politics: International Studies in Gender, State & Society 27, no. 2 (June 17, 2019): 337–60. http://dx.doi.org/10.1093/sp/jxz013.
Анотація:
Abstract The 2004 reforms of Islamic family law in Morocco brought about a long-awaited expansion of women’s rights. The Moroccan women’s movement was a key player in the promulgation of the reforms. We highlight the role of professional women leaders in the movement and show how they developed political capital and the “power of presence” by combining (i) professional attainment, (ii) leadership in women’s organizations, and (iii) active participation or positions in politics and civil society. We suggest that more needs to be understood about the implications of women’s education and professional attainment for legal change, especially in the Middle East.
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Maddy-Weitzman, Bruce. "Women, Islam, and the Moroccan State: The Struggle over the Personal Status Law." Middle East Journal 59, no. 3 (July 1, 2005): 393–410. http://dx.doi.org/10.3751/59.3.13.
Анотація:
Since 1991, the status of women in Morocco has been the subject of widespread debate. Efforts by women's groups and liberal political forces to change the Shari'a-based Personal Status Code (moudawwana), were vigorously opposed by conservative and Islamist forces. For both sides, the issue was central to their overall orientations towards “tradition” and “modernity”. King Muhammad VI ultimately tipped the balance in favor of change. The resulting new Family Law may well mark a milestone in Moroccan society's evolution.
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Nössing, Elisabeth. "Divorce on grounds of discord: Did the Moroccan family law reform bring the guarantee of divorce for women? An ethnographic perspective on the changing landscape of divorce. The Mudawwana a decade on." Asiatische Studien - Études Asiatiques 74, no. 1 (November 18, 2020): 35–65. http://dx.doi.org/10.1515/asia-2019-0025.
Анотація:
AbstractThis article discusses the new divorce on grounds of discord procedure (taṭlīq li-š-šiqāq) within the context of the Moroccan family law reform of 2004. Literature available in English and French has, so far, focused primarily on the improvements the Moroccan family law reform has brought in regard to women’s rights. The reform is considered one of the most progressive legislative projects in the MENA region and a milestone for gender equality, notably the reform of divorce law. Divorce on grounds of discord was seen as the long-awaited divorce guarantee for women. However, legal scholars maintained that case law jeopardised the divorce guarantee. This legal-anthropological study is informed by fieldwork at the family court in Rabat, as well as official statistics, case law and the standard legal commentary. It aims to scrutinise how divorce on grounds of divorce is put into practice by the judiciary, how Moroccan men and women make use of it and how changes on a procedural and institutional level affect the implementation of the new divorce procedure. My empirical findings show that divorce on grounds of discord effectively guarantees Moroccan women’s right to divorce. Well beyond the discussion on women’s rights in divorce, I will demonstrate that, within a decade, divorce on grounds of discord developed into a standard divorce procedure for both men and women across socio-economical milieus and age groups.
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Guelida, Badr, Ouidad el Aydouni, and Zoubida Ziani. "THE MOROCCAN WAQF AND THE COMMON-LAW TRUST: A COMPARATIVE STUDY." UUM Journal of Legal Studies 13, No.1 (January 31, 2022): 283–309. http://dx.doi.org/10.32890/uumjls2022.13.1.12.
Анотація:
Etymologically, the term trust originates from Latin; it means “care”. Charitable trusts and waqfs are methods of facilitating the intergenerational management of family wealth. Both are thought of as estate-planning vehicles, ensuring that assets of the testate go to certain individuals or organizations. However, whereas the trust has expanded its scope to cover the economic field, the waqf in Morocco is still considered a religious exercise. While there are shared features between the Moroccan waqf and the trust, they are conceptually and practically different in many aspects, most importantly in their perception of ownership and their contrasting stances regarding endowment duration. Despite the importance of the trust. The comparative legal methodology has been adopted to study the spirit of the different legal systems. The comparison has revealed the existence of undeniable similarities in terms of the management of endowments, yet the differences are numerous, especially with regard to ownership structure, juristic personality, and perpetuity rules, among others.
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Sadiqi, Fatima. "The Central Role of the Family Law in the Moroccan Feminist Movement." British Journal of Middle Eastern Studies 35, no. 3 (December 2008): 325–37. http://dx.doi.org/10.1080/13530190802525098.
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Buskens, Léon. "RECENT DEBATES ON FAMILY LAW REFORM IN MOROCCO: ISLAMIC LAW AS POLITICS IN AN EMERGING PUBLIC SPHERE." Islamic Law and Society 10, no. 1 (2003): 70–131. http://dx.doi.org/10.1163/15685190360560924.
Анотація:
AbstractIn 1957-1958 Moroccan family law was codified in the Mudawwana, a text known for its close adherence to the classical Maliki tradition. Since the early 1980s the debate about reform has become more intense and widespread. The relatively limited reform of the Mudawwana in 1993 was closely linked to the beginnings of a process of cautious democratization. Since then the discussions have become more vehement, especially since the coming to power of a new government in 1998 consisting of former opposition parties. A year later this government presented a plan for extensive family law reforms. The plan has provoked considerable public debate over key concepts such as democracy, development, human rights, civil society, and ijtihād. Upon closer inspection, larger issues are at stake: Who may speak out in public and participate in politics? This new turn in the discussions is related to the emergence of a public sphere.
Дисертації з теми "Moroccan family law":
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Lagdami, Khaoula. "La prise en considération de l'intérêt supérieur de l'enfant dans l'évolution du droit de la famille, étude comparative des systèmes juridiques français et marocain." Thesis, Pau, 2022. http://www.theses.fr/2022PAUU2110.
Анотація:
La Convention internationale des droits de l’enfant (CIDE) est considérée comme le traité le plus ratifié au monde. Cet instrument adopte pour la première fois des principes fondamentaux dédiés à la reconnaissance et à la protection des droits de l’enfant dans toutes les situations qui le concernent. Parmi ces principes, il y’a celui de « l’intérêt supérieur de l’enfant » proclamé à l’article 3-1 qui revêt une importance particulière dans toutes les législations. L’étude de ce principe dans le cadre d’une comparaison entre deux systèmes juridiques complètement différents permet de soulever deux principaux caractères dont il est doté. D’une part, ce principe est synonyme de force par son pouvoir d’influencer le droit. D’autre part, par sa complexité qui résulte du manque d’une définition claire et précise. En France, l’évolution du modèle familial a permis de transformer ce principe d’un élément décisionnel à un principe de droit imposé au législateur et aux juges. Le revirement jurisprudentiel de la Cour de cassation du 18 mai 2005 permettant l’applicabilité directe de la CIDE a permis d’intégrer pleinement la primauté et la supériorité de l’intérêt de l’enfant. Une évolution qui parait rationnelle puisqu’elle reflète l’aboutissement d’une histoire de consécration des droits de l’enfant. Cependant, en droit de la famille marocain, la prise en considération de l’intérêt supérieur de l’enfant tel qu’il est reconnu par la Convention parait plus complexe. Le droit de la famille au Maroc est fondé, principalement, sur le droit musulman, qui adopte une perception particulière de l’enfant, de ses droits, et de son intérêt. Ainsi, l’introduction d’un principe moderne d’origine philosophique trouve de nombreuses limites. Ces dernières sont principalement relatives au modèle familial adopté qui demeure traditionnel, et à la perception de la notion de l’intérêt « Al-Maslaha », qui doit répondre aux normes culturelles, religieuses et socialesThe United Nations Convention on the Rights of the Child (UNCRC) is considered as the most ratified treaty in the world. This international instrument adopts fundamental principles dedicated to the recognition and protection of children's rights. Among these principles, there is "the best interests of the child" principle, proclaimed in article 3-1 which is of particular importance in all legislation. The study of this principle in the context of a comparison between two completely different legal systems reveals two main characteristics with which it is endowed. On the one hand, this principle is synonymous with strength through its power to influence the law. On the other hand, by its complexity which results from the lack of a clear and precise definition. In France, the evolution of the family model has made it possible to transform this principle from a decision-making element to a principle of law imposed on the legislator and judges. The jurisprudential reversal of the Court of Cassation of May 18, 2005 allowing the direct applicability of the CIDE made it possible to fully integrate the primacy and the superiority of the interests of the child. An evolution that appears rational since it reflects the culmination of a history of consecration of the rights of the child. However, in Moroccan family law, taking into consideration the best interests of the child as recognized by the Convention appears more complex. Family law in Morocco is mainly based on Muslim law, which adopts a particular perception of the child, his rights, and his interests. Thus, the introduction of a modern principle of philosophical origin finds many limits. These are mainly related to the adopted family model, which remains traditional, and the perception of the notion of "Al-Maslaha" interest, which must meet cultural, religious and social standards
2
Ben, Zliha Mariam. "De la discursivité du droit de la famille marocain sous Mohamed VI : une orientation politique du processus des réformes et sa représentation." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAA010.
Анотація:
La question du statut des femmes au Maroc est souvent traitée en termes d’affrontements entre les courants conservatiste et moderniste, et il est rare que l’on trouve une option qui ne s’inscrive ni dans un fondamentalisme religieux, ni dans un mimétisme occidental. Or, malgré le rôle prépondérant de la monarchie marocaine dans le domaine du droit de la famille, et la place de l’islamisme marocain, il est possible de reconsidérer les débats autour des réformes législatives et du principe d’égalité au sein de la famille. Les analyses traditionnelles qui opposent l’islamisme au féminisme peuvent être dépassées à travers la création et le développement d’un féminisme endogène et local lequel questionne les rapports de genre à l’œuvre et le patriarcat, et au sein duquel l’islamisme n’est pas exclu. Cela implique d’interroger les grilles d’analyses binaires qui opposent la modernité à la tradition et de renoncer à l’usage excessif de ces notions dans un sens antagonique. Notre recherche entend mettre en avant l’importance d’une approche pluridisciplinaire étant donné que les questions féministes se trouvent, dans notre contexte, au carrefour du politique, du théologique et du juridique. L’analyse des discours politique, juridique, militant et académique implique l’analyse du rôle de l’État dans la production de la norme juridique, ainsi que la position des courants islamiste et féministes marocains. L’objectif de notre thèse est alors d’entamer un réflexion profonde sur la production intellectuelle francophone au sujet du droit de la famille marocain et des différents positionnements qui s’inscrivent dans ce cadreThe question of the status of women is often treated in terms of clashes between conservative and modernist currents, and it is uncommon to find an option which does not fit into religious fundamentalism or Western mimicry. However, despite the dominant role of the Moroccan monarchy in the field of family law, and the evolving role of Moroccan Islamism, it is possible to reconsider the debates on legislative reforms and the principle of equality within the family. The traditional analyses that oppose Islamism to feminism can be surpassed through the creation and development of an endogenous and local feminism that questions gender relations at work and patriarchy, and where islamism is not excluded. This involves questioning the grids of binary analysis that oppose modernity to tradition and give up the excessive use of these notions in an antagonistic sense. Our research seeks to emphasize the importance of a multidisciplinary approach since feminist issues are, in our context, at the crossroads of politics, theology and law. The analysis of political, legal, militant and academic discourse involves the analysis of the role of the state in the production of the legal norm, as well as the position of Moroccan Islamist and feminist currents. The purpose of our thesis is to begin a deep reflection on the French-speaking intellectual production about Moroccan family law and the different positions that fall within this framework
3
Hanafi, Leila. "Women's access to justice in Morocco through the lens of family law." Thesis, University of Kent, 2018. https://kar.kent.ac.uk/67012/.
Анотація:
This Morocco-focused study was conducted to assess access to justice for women regarding the implementation of the Moudawana. Its aims are firstly to provide original evidence, notably through field research, about discrepancies in access to justice for women as a disadvantaged group, and to contribute to the ongoing literature tracking women's rights throughout the political development of Morocco and North Africa. The research presents a reflective insight into accessing justice in Morocco for women through a focus on the accessibility and performance of the formal justice system and disparities in the implementation of the law in urban vs. rural settings, whereby the urban sample is the capital region Rabat-Sale-Kenitra and the rural one is Draa-Tafilalt. The particular role of the formal justice system, which I also refer to as the 'justice system' or 'judicial system' is emphasised throughout this dissertation as both an arena in which barriers to full implementation exist and one that could be greater utilised in the pursuit of justice for all women. This research addresses also the role informal justice plays as a dispute resolution forum in rural Morocco, but the primary focus of the empirical research is tailored to the formal system due to the scarcity of information regarding informal justice and the capacity for greater oversight of the effective implementation therein. There is a need to better understand its impact on women because the courts can help alter (or entrench) social norms as well as place limits on government action and create opportunities for women's social and legal empowerment. This thesis examines these two issues of accessibility and performance from a supply perspective and the impact of the demand because the two exist in a cyclical relationship. Therefore, its main contribution is to advance the arguments that accessibility and performance of a fair and impartial justice system is key to ensuring women's access to justice, and that by empowering women to utilise this system and the laws in place for their protection, access to justice can become a reality. Therefore, it is imperative to rethink implementation of the existing family law so that it becomes applied to both formal and informal justice systems. Despite the presence of constitutional provisions and a legislative framework regarding access to justice, ground realities reveal that the implementation of such laws as well as providing wider access to justice for women is marred by institutional and social discriminatory practices. Women feature prominently among groups with unequal access to the justice system. In addition to state-sponsored or condoned discrimination against women, women are marginalised from the justice system because injustices against women are much 2 more likely to occur in private than injustices against men. In Morocco, women's access is constrained when compared with men because of relatively less control of the economic assets needed to navigate justice sector services as well as restrictive social norms that discourage them from filing cases and complaints. These norms are more pronounced in rural regions of the country. My field research demonstrated that any possible discussion of women's access to justice ought to deal with two primary issues: how formal justice is defined for women, and what context has to exist for justice to be realised. This thesis highlights the fact that there is a complicated interaction of different layers that contribute to providing access to justice for women in Morocco. The pluralistic Moroccan political, legal, and social fields inform this legislation, the often disparate way it is applied, and the social realities facing women who seek its protection. One conclusion unveiled is that, while justice sector institutions and the services they provide should be tools for women to challenge constraining social norms and discriminatory practices, the Moroccan formal justice system tends to perpetuate these challenges and this especially applies to rural areas, particularly given that disciplinary action against bias and discrimination is weak. Finally, there is the unseen layer or social context, whereby any equal protection by the legal system might fail to protect the rights of women because of a discriminatory culture and customary practices. The data from the fieldwork also suggest that women's perceptions of the formal justice system are negative in the presence of discriminatory institutional practices and societal norms. This thesis concludes that any reform of the formal justice system will be more successful if based upon an understanding of the barriers to access to justice specific to women. The local body of knowledge is rather poor regarding the area under discussion, however, especially in rural Morocco. Only a few small-scale empirical research studies about the accessibility of justice exist and there are very few published articles on the subject. A distinct conclusion is that legal and social empowerment can provide wider access to justice in Morocco for disadvantaged groups such as women, if coupled with strengthening the formal justice machinery to enhance women's confidence in the Moroccan judicial system as a fair and impartial adjudicator of family disputes. The research underscores the transformative power of the law when the justice mechanisms apply their legal obligations with impartiality, integrity, and universal standards.
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Engelcke, Dorthe Kirsten. "Processes of family law reform : legal and societal change and continuity in Morocco and Jordan." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:60356e5a-968d-4381-b2a4-6bb507e29176.
Анотація:
The dissertation solves the empirical puzzle why similar regimes such as Morocco and Jordan vary in their engagement in family law reform between 1999 and 2013. Differences with respect to family law reform in the two monarchies are threefold: the way the reform processes were carried out, the content of the new family codes that were issued in Morocco in 2004 and in Jordan in 2010, and the way the laws were applied. Using Pierre Bourdieu's theory of practice as a theoretical framework the dissertation establishes the links between the designs of the legal systems, how reform processes are carried out, the family laws countries end up with, and the way the laws are applied. French and British colonialism had shaped the legal systems of Morocco and Jordan to different degrees, producing a legal system that was unified after independence in Morocco whereas the Jordanian one continued to be divided into regular and religious courts. As a result, Moroccan family courts are less autonomous and more subjected to political decisions than Jordanian sharia courts. The institutional design of both judicial systems affected how family law reform was carried out because those systems contain biases towards different actors who are seen as competent of reforming family law and thus came to influence the reform process. The different access criteria to the juridical fields promote different types of cultural capital, so that actors participating in the process have different preferences regarding the development of the content of family law. In Jordan, the absence of the Jordanian king allowed the sharia court administration to exploit the structural bias in its favour and come to dominate both the process and content of family law reform. For this reason the 2010 Jordanian family law reflects to a lesser extent the demands of women's groups. The absence of the Jordanian king from the reform process demonstrates that change in authoritarian states is not necessarily imposed from above nor is it predetermined from the beginning. The Jordanian reform process saw little engagement from the top-level of the regime and could be classified as a mid-level process. It was led by a government body, the sharia court administration, which however enjoyed relative autonomy from the upper echelon of the regime. By contrast, the Moroccan family law reform was a textbook example of authoritarian politics, the reform being imposed from above and the king playing a leading role during the process. In contrast to the process and content of reform, the application of the reformed law in Morocco challenges the notion of the omnipotent authoritarian regime. While the monarch could impose legislative change, the state is at best partially able to enforce this very law or to impose a consensus over its interpretation. The designs of the legal systems again had an impact here. International law occupies different places in the Moroccan and Jordanian constitutions: Jordanian sharia courts enjoy greater autonomy, reject international law, and thus were able to resist its intrusion.
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Lamaddeb, Badreddine. "Le traditionnel et le moderne en droit marocain de la famille." Thesis, Montpellier 1, 2012. http://www.theses.fr/2012MON10044/document.
Анотація:
Le 5 février 2004, le nouveau code marocain de la famille est entré en vigueur après avoir été voté à l'unanimité par le parlement. Cette réforme constitue un évènement majeur dans l'histoire du Maroc et une expérience pionnière qui commence à servir de modèle au niveau du monde arabe et musulman ; elle a suscité au sein de la société marocaine un véritable bouleversement car il était impensable de toucher à la Moudawana. Les discriminations et les inégalités envers les femmes et les filles dans l'ancien texte ont été justifiées par un renvoi aux prescriptions du fiqh classique souvent incompatibles avec la réalité sociale. Pour consacrer le choix moderniste et démocratique d'une société en mouvement, le législateur marocain a du désacraliser cette matière pour répondre aux exigences de la modernité et sauvegarder la stabilité de la cellule familiale. La réforme à une base musulmane mais elle s'ouvre à des changements de société en renonçant à tous les concepts qui portent atteinte à la dignité et à l'humanisme de la femme et en apportant des garanties fondamentales pour renforcer la protection juridique, judiciaire et administrative de l'institution familiale. Le nouveau code de la famille apporte également un changement pour les marocains résidant à l'étranger qui, sous l'ancienne Moudawana, se trouvaient dans des situations juridiques boiteuses. La réforme diminuera les occasions de conflits dans les relations maroco-européennes sans les évincer totalement car l'attachement à certaines règles de droit musulman risque de paraître comme un facteur d'opposition entre un système religieux et un système laïcOn 5 February 2004, the new Moroccan Family Code came into force after being unanimously voted by the Parliament. This reform is a major event in the history of Morocco and a pioneering experience which begins to serve as a model in the Arab and Muslim worlds. It caused within Moroccan society a radical change because it was unthinkable to touch the Moudawana. Discrimination and inequality against women and girls in the former text have been justified by reference to the rules and laws of classical fiqh which often incompatible with social reality. To establish the modernist and democratic choice in a changing society, the Moroccan legislator desacrilizes this subject to meet the demands of modernity and safeguard the stability of the family unit. The reform has a Muslim base, but it opens itself to changes in society by renouncing all concepts that undermine the dignity and humanity of women and by providing basic guarantees to strengthen the legal, judicial and administrative protection of the family institution. The new Family Code also brings a change for Moroccans living abroad who were, under the old Moudawana, found in weak legal situations. The reform will reduce opportunities for conflicts in the Moroccan-European relations but without completely removing them because the attachment to certain rules of Islamic law may seem like an opposition factor between a religious system and a secular one
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Zvan, Elliott Katja. "Women's rights and reform in provincial Morocco : from disenfranchisement to lack of empowerment." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:d016ef02-51b6-4745-927a-e286608c8a28.
Анотація:
Morocco is oftentimes praised by academics, development workers, and women’s rights activists as a trailblazer for the empowerment of women in the Middle East and North African region. Its reforms in the realm of family legislation and progress made in human development place the country at the helm of liberalising Arab Muslim-majority societies, even more so after the Arab Spring and Morocco’s peaceful transition to a ‘new’ constitutional order. However, a closer look at women’s rights discourses, legal reforms, its texts and implementation, and the public attitudes towards the enhancement of women’s rights reveals a less empowering situation. The purported goals of the Family Code, as the extolled document showcasing Morocco’s attempt at ameliorating (married) women’s rights, of ‘doing justice to women’ while ‘preserving men’s dignity’ mask the reformed law’s reconsolidation of patriarchal family relations. Many legal grey areas within this particular law, as well as clashing principles emanating from other laws such as the Penal Code, allow judges and the ʿaduls (religious notaries) to exercise discretion and apply the law as they see fit and, to a large extent, as it conforms to their and the community’s vision of the ideal moral order. Moreover, because ‘doing justice to women’ affects men’s and family’s honour, the project of the enhancement of women’s rights has had as a result retraditionalisation of family relations and hierarchical gender structures. Nowhere is this more poignant than in the status of educated single adult girls from provincial areas. They may be poster girls for the development community, but they are pitied by their own communities because they fail to become complete women––married (non-employed) mothers. The story of Morocco’s professed progress is a story of empowering its citizens, but one which does so on paper only. It is also a story which hides the salient details of poorly written reformed laws, obstructed access to justice, continuing widespread misogyny, material poverty and social marginalisation, and cohesive socio-economic programmes, which are rarely followed through.
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Sfendla, Dyaa. "Couple et Famille : Étude comparative des systèmes juridiques français et marocain." Thesis, Toulon, 2016. http://www.theses.fr/2016TOUL0110.
Анотація:
La consécration de la notion juridique de couple par la loi du 15 novembre 1999 a permis la reconnaissance de nouvelles formes de conjugalité au sein du Code civil. À la famille légitime autrefois valorisée par le Code napoléon succède une famille constituée d’un couple, marié ou non, de sexe différent ou de même sexe. Si la reconnaissance de l’autonomie de la notion de couple émanait d’une volonté d’adaptation du droit aux faits et nouvelles valeurs de la société, la reconnaissance par le législateur en 2013 du mariage entre personnes de même sexe atteste d’un processus en cours de dématrimonialisation du droit de la famille. Il a semblé utile de mettre en perspective l’évolution qu’a connu le droit français en la matière. À cet égard, l’approche comparée permet de révéler les contradictions et les atouts des conceptions renouvelées du couple et de la famille. Surtout, elle permet d’ouvrir sur une autre manière de concevoir les rapports familiaux, particulièrement au sein du système juridique marocain qui connaît nombre de transformations sociales. L’attention n’a que trop été portée sur les divergences entre les systèmes juridiques occidentaux et les systèmes d’inspiration islamique en matière familiale, sans s’intéresser à leurs causes profondes. Une telle attitude éloigne de la démarche comparative et favorise une réception à sens unique d’un système juridique par l’autre. Le choix du Maroc comme pays de comparaison n’est pas fortuit. Ce dernier a procédé en 2004 à la réforme du droit de la famille en portant une attention particulière à l’exigence d’égalité. Tout le défi pour le législateur est de nouer avec la modernité en adaptant le droit aux évolutions de la société, dans le respect du fondement du système politique et social : l’Islam. L’étude des droits de la famille des deux systèmes juridiques n’a pas pour objet leur rapprochement car les réponses apportées à la question familiale ne sont pas les mêmes. Pour autant, l’individu demeure au cœur de la réflexion, et le droit est appelé à assurer sa fonction classique d’organisation de la société. Il s’agit davantage, dans ce travail, de construire un pont pour favoriser une communicabilité entre deux systèmes juridiques différentsThe consecration of the legal notion of couple by the law of November 15th, 1999 allowed the recognition of new forms of conjugality within the Civil code. To the legitimate family formerly valued by the Napoleonic code succeeds a family constituted by a couple, married or not, by a different or same-sex sex. If the recognition of the autonomy of the notion ofcouple emanated from a will of adaptation of the law to the facts and the new values of the society, the recognition by the legislator in 2013 of the marriage between same-sex people attest of an ongoing process of dematrimonialization of the family law. It seemed useful to put in perspective the evolution which knew the French law on the subject. In this respect,the compared approach reveals the contradictions and the assets of the conceptions renewed of the couple and the family.Especially, she allows to open on another way of conceiving the family relationships, particularly within the Moroccan legal system which knows number of social transformations. The attention had too much concerned the differencesbetween the western legal systems and the systems of Islamic inspiration in family subject, without being interested in their underlying causes. Such an attitude takes away from the comparative approach and encourages a one-way reception of a legal system by the other one. The choice of Morocco as country of comparison is not fortuitous. The latter proceeded in 2004 to the reform of the family law by paying a particular attention on the requirement of equality. All the challenge for the legislator is to set with the modernity by adapting the right to the evolutions of the society, in the respect for the foundation of the political and social system: the Islam. The study of the rights of the family of both legal systems has not for object their rapprochement, because the answers brought to the family question are not the same. However, the individual remains at the heart of the reflexion, and the rule of law is called to assure its classic function of organization of the society. It is more a question, in this work, of building a bridge to favor a communicability betweentwo different legal systems
8
N'Diaye, Marième. "La politique constitutive au Sud : refonder le droit de la famille au Sénégal et au Maroc." Thesis, Bordeaux 4, 2012. http://www.theses.fr/2012BOR40019/document.
Анотація:
Le droit de la famille constitue un sujet très sensible dans les pays musulmans et donne lieu à une controverse récurrente, principalement structurée autour des pôles islamique et féministe. C’est le cas au Sénégal et au Maroc où l’option retenue par le législateur - qui vise à renforcer les droits des femmes dans le cadre d’un texte cherchant à concilier impératifs islamiques et injonction à la modernité - est loin de faire l’unanimité. En prenant les débats sur le droit de la famille comme point de départ, ce travail se propose - à partir d’une analyse croisant action publique et sociologie politique du droit - de voir comment l’Etat cherche à réguler l’intime pour s’affirmer comme entreprise totale de domination dans un contexte marqué par un fort pluralisme normatif. La comparaison par contrastes dramatiques permet de centrer l’analyse sur le différentiel de capacité et de légitimité des Etats marocain et sénégalais pour mieux saisir le processus différencié d’institutionnalisation de l’Etat au sud. Dans les deux cas, l’Etat cherche à tirer avantage de la controverse en jouant sur les différents systèmes normatifs et en impliquant l’ensemble des acteurs qui le reconnaissent comme arbitre légitime, ce qui lui permet de conserver le pouvoir déterminant de la mise en forme juridique. Afin de pallier les difficultés d’application du droit, l’Etat s’appuie également sur les acteurs non étatiques pour le diffuser, ce qui confirme le caractère co-produit de la politique du droit de la famille. Si le droit étatique ne constitue pas la norme unique mais une norme mobilisable parmi d’autres, il contribue néanmoins à l’orientation des schèmes de perception et d’action des individus et renforce ainsi la prétention de l’Etat à constituer l’autorité politique ultimeIn Muslim countries, Family Law is a highly sensitive matter, which generates recurrent controversy, mainly polarised around Islamic and feminist positions. This is, for instance, what can be observed in Senegal and Morocco. In both countries, the legislator tried to mediate this tension by strengthening Women’s Rights within a text that conciliates Islamic imperatives and injunction to modernity. But this solution is far from receiving unanimous support.Taking the Family Law debate as a starting point, this work combines public policy studies and political sociology of law to analyse how the State tries to regulate the intimate sphere in order to be viewed as the sole domination apparatus within a context of strong normative pluralism. The comparison between the Moroccan and the Senegalese States - a comparison based on ‘dramatic contrasts’- allows to focus the analysis on the differences between the Morocco and Senegalese states in terms of capacity and legitimacy, and thus helps us in better understanding the specificity of state-institutionalisation processes in developing countries.In both cases, the State tries to take advantage from the controversy. It plays on the different normative systems and involves all the actors who acknowledge it as the legitimate arbitrator in order to keep and consolidate its power of law framing. Furthermore, in order to overcome the difficulties linked to law enforcement, the State relies on non-state actors to apply the law. This evidences and confirms the fact that Family Law is the result of a process of co-production. Even if State jurisprudence does not constitute the only normative order, but one amongst others, it nevertheless importantly influences individual behaviour on both the cognitive and the experiential levels. It thus reinforces the State’s pretention to constitute the ultimate political authority
9
Corso, Cécile. "Les conventions bilatérales franco-marocaines à l'épreuve de l'européanisation du droit : Étude de droit international privé de la famille." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE3046.
Анотація:
Les conventions franco-marocaines du 5 octobre 1957 et du 10 août 1981 constituent le socle de la coopération bilatérale entre les États français et marocain en matière familiale internationale. Négociées il y a plusieurs décennies, elles ont pour objectif de garantir aux ressortissants des deux États l’application de leur statut personnel sur le territoire de l’autre État et de mieux assurer la protection des enfants et des créanciers d’aliments. Ces conventions se sont toutefois heurtées à l’hétérogénéité des ordres juridiques français et marocains. L’européanisation croissante du droit international privé de la famille invite à s’interroger sur la place laissée par les droits européens aux conventions bilatérales franco-marocaines. L’applicabilité des conventions franco-marocaines est mise à l’épreuve par l’emprise croissante des règlements européens de droit international privé articulés aux conventions de La Haye. L’enchevêtrement des normes applicables conduit alors à examiner les solutions permettant d’articuler les sources entre elles. Dans les hypothèses où elles demeurent applicables, les conventions franco-marocaines sont là encore soumises aux droits européens. L’influence des droits européens peut alors servir les objectifs conventionnels et porter les conventions franco-marocaines vers plus d’efficacité, ou alors infléchir les obligations bilatérales lorsque les valeurs européennes se trouvent mise en causeThe French-Moroccan agreements of October, 5th 1957 and August, 10th 1981 establish the base of the bilateral cooperation between French and Moroccan States in the field of private international family law. Negotiated several decades ago, they have for objective to guarantee to the nationals of both States the application of their personal status on the territory of the other State and to insure the protection of the children and the maintenance creditors. These conventions however came up against the differences existing between the French and Moroccan legal orders. The increasing Europeanisation of the private international family law invites to wonder about the place left by European laws for the application of the French-Moroccan bilateral agreements. The applicability of the French-Moroccan conventions is put to a test by the increasing influence of the European regulations articulated with the Hague Conference’s conventions. When they are applicable, the French-Moroccan agreements are submitted even there to European laws. Then, the influence of European law can serve the conventional objectives and carry the French-Moroccan agreements towards more efficiency, or bend the bilateral obligations when the European values are questioned
Книги з теми "Moroccan family law":
1
Mir-Hosseini, Ziba. Marriage on trial: A study of Islamic family law : Iran and Morocco compared. London: I.B. Tauris, 1993.
2
Mir-Hosseini, Ziba. Marriage on trial: A study of Islamic family law : Iran and Morocco compared. London: I.B. Tauris, 2000.
3
Engelcke, Dörthe. Reforming Family Law: Social and Political Change in Jordan and Morocco. Cambridge University Press, 2019.
4
Cesari, Jocelyne, ed. State, Islam, and Gender Politics. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198788553.003.0002.
Анотація:
The existing literature on women’s rights and Islam falls short of addressing the relationship between the religious debate on women’s rights and the existing rules of law in Muslim-majority countries. This chapter will bridge this gap by analyzing the status of women in the legal systems of Egypt, Turkey, and Morocco. It will evaluate the influence of Islam on the shaping of these laws, compared to other factors like culture, socioeconomic development, and education. Except in marginal cases like Saudi Arabia or Afghanistan under the Taliban, women’s rights in politics, the economy, and education have advanced in all Muslim countries. But there are some limitations placed upon women’s rights using religious arguments. Everywhere, personal rights about family life, sexuality, and dress code remain discriminatory against women. In this regard, the woman’s body has become the main site of the politicization of Islam, by state and non-state actors alike.
Частини книг з теми "Moroccan family law":
1
Storms, Oka, and Edien Bartels. "The Reform of the Moroccan Family Law and Women’s Daily Lives: Navigating Between Structural Constraints and Personal Agency." In North African Women after the Arab Spring, 191–209. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-49926-0_10.
2
Muriaas, Ragnhild L., Liv Tønnessen, and Vibeke Wang. "Substantive Representation: From Timing to Framing of Family Law Reform in Morocco, South Africa and Uganda." In Gendered Citizenship and the Politics of Representation, 111–35. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-51765-4_6.
3
"Contested Issues of Moroccan Family Law." In Reforming Family Law, 180–98. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108634342.008.
4
Dahiri, Mohammed. "The Moroccan Family Law between Tradition and Modernity." In Sharia Law in the Twenty-First Century, 195–212. WORLD SCIENTIFIC (EUROPE), 2022. http://dx.doi.org/10.1142/9781800611689_0009.
5
Carlisle, Jessica. "Moroccan Divorce Law, Family Court Judges, and Spouses’ Claims." In Feminist Activism,Women’s Rights,and Legal Reform. Zed Books London & New York, 2013. http://dx.doi.org/10.5040/9781350220102.ch-006.
6
Hajjami, Aïcha El. "The Religious arguments in the Debate on the Reform of the Moroccan Family Code." In Gender and Equality in Muslim Family Law. I.B.Tauris, 2013. http://dx.doi.org/10.5040/9780755609277.ch-004.
7
"The Central Role of the Family Law in the Moroccan Feminist Movement." In Gender and Diversity in the Middle East and North Africa, 41–54. Routledge, 2013. http://dx.doi.org/10.4324/9781315875897-8.
8
Marglin, Jessica M. "Epilogue." In Across Legal Lines. Yale University Press, 2016. http://dx.doi.org/10.12987/yale/9780300218466.003.0009.
Анотація:
This concluding chapter returns to the Assarraf family, tracing some of the descendants' trajectories out of Morocco and across the Moroccan-Jewish diaspora to France, Israel, and the United States. In reflecting on the departure of the vast majority of Morocco's Jews for Israel, Europe, and the Americas, the chapter reinserts law into the broader story of Jews' experience in modern North Africa. The far-flung traces of Jews' legal lives in nineteenth-century Morocco tell a story about mobility in the context of inequality, about integration in the face of high social and legal barriers, and about the deceptions of colonial modernity. The chapter also considers how these stories make us rethink the nature of interreligious relations and the place of law in both transcending and reinforcing hierarchies of difference.
9
Vaziri, Haleh. "Introduction to the interviews with leaders in the Egyptian, Jordanian, and Moroccan campaigns to reform family laws and eliminate gender-based violence." In Feminist Advocacy, Family Law and Violence Against Women, 201–2. Routledge, 2018. http://dx.doi.org/10.4324/9780429438202-11.
10
Van de Peer, Stefanie. "Izza Génini: The Performance of Heritage in Moroccan Music Documentaries." In Negotiating Dissidence. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9780748696062.003.0007.
Анотація:
This case study looks at a much overlooked and ignored filmmaker from Morocco, Izza Génini: the first woman to be truly dedicated to making documentaries in a country where documentaries were actively discouraged. Morocco’s political, economic, cultural and social devastation during the Years of Lead in the eighties determined censorship and prevented any sort of filmmaking for a long time. People were disappeared or killed by government spies, and production was at an all time low. It was moreover determined by an exceptionally strict censorship board. Nevertheless, as producer and director, since the eighties Génini has managed to make pertinent observations of celebratory aspects of her mixed culture. Her family is Jewish, and it is a hidden aspect of Moroccan society that a large contingency of Jewish people used to live peacefully side by side with the Moroccan Arabs. Through depictions of traditional music and dance, celebrating hidden customs, her films defy national timidity and homogeneity. She was the first woman to make documentaries in Morocco that were not sponsored by the state, and remained so until well into the nineties.