Search

Copyright of Canadian Journal of Law & Society/Revue Canadienne Droit et Societe (University of Toronto Press) is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Kim Thuy is representative of the emerging generation of migrant writings or New Quebecers, demonstrating the cultural paradigm shift in recent decades. The topoi of these writings will find themselves in this position of winning several Francophone prices of the last time: voltages plural memory, original melancholy, otherness, hybridity, miscegenation, transculturation, plural identity. Tensioned between the past and the present, here and elsewhere, the history is struggling between the fundamental myths - the origin and the new world myth. Driven from his own history, expatriate in Vietnam, the writer continues to question the meaning of his exile. This is the memory that is possible to navigate history to return the right to dignity. The representation of immigrant phenomenon presents itself as a discourse of deconstruction and reconfiguration of values. Behind all this, the author looks for the answer to Sartre's color theme that refers to the limits of freedom. [ABSTRACT FROM AUTHOR]

Copyright of Nouvelles Pratiques Sociales is the property of Revue Nouvelles Pratiques Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstract: Objectives: In the context of present-day “asymmetric warfare”, it is becoming more and more difficult to find a response to the crucial question: “For whom, and for what, are we prepared to die?” In action far from his homeland, today''s soldier has to work hard to make sense of his mission. Legitimacy is eroded by the fact that alternating states of war and peace change all the time, placing him at the mercy of an inconstant public opinion. More than any other entity, “Gueules Cassées” embody the horror of war, and the violence that we try to keep from seeing and seek to forget. How does one survive when one''s body has lost its protective cover, when it unveils the shapelessness of flesh, a face that is indistinguishable from an animal''s? How does one get back one''s individuality when the only visible part of one''s body, inaccessible even to oneself, becomes something monstrous? Patients: In 1921, after the First World War, three horribly disfigured French soldiers founded an association to come to the aid of fellow comrades. They proposed an original way to support those who had sacrificed their faces for their country. They chose to give them back a social existence, something to build on, an attentive look. More than one hundred years later, their story is still applicable to the new generations injured in combat. We propose to analyze two real-life stories of disfigured soldiers during recent conflicts. They make us seek to understand the effects bodily injuries have on the psychological reality and to illuminate the process of “alterisation”. The evidence presented by “Gueules Cassées” forces one to question the theory that comprises the basic principle of identity in human beings, and to rethink the paradigm of alterity. Results: Following this initial phase of reparation to the physical wounds, comes a much slower narcissistic reconstruction which requires a long period of work, in front of the mirror, under the scrutiny of others, and sometimes through a phase of symbolic identification: being one of the “Gueules Cassées”, “being a soldier with a scar, a war wound”… The support offered by the group, the right to dignity and reparation allows the wounded soldier to subscribe to a new type of recognition, the one offered by a new alterity. In fact, those most disfigured, after long years of “reconstruction”, have asked for more as the trauma went way beyond that of just their appearance. They asked to once again inhabit a society touched by amnesia. “To be a witness of”, is to get back some legitimacy and to make sense of the injury. Conclusion: The “Broken Faces” we met have tried to forge new ties with their kind, to pass on their experience. Entering into an “ethnic group” with common features has the effect of “symbolic transplant”, of recognition, and gives back an identity to the broken face. [Copyright &y& Elsevier]

Copyright of EMC-Psychiatrie is the property of Elsevier B.V. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Considerations Regarding the Right to One’s Own Image in Romanian Civil Law and Audio-Visual Media Regulation Protection of personality rights in Romania comprises several legal aspects, ranging from constitutional law to civil law, including copyright law and media law. The right to the protection of one`s own image lies in the framework of personality rights (civil law), the new Civil Code of Romania offering a whole chapter in this regard: freedom of expression, right to privacy, right to dignity and the right to the protection of one`s own image. Art. 73 of the new Civil Code (in effect since 2011) states that a person may prohibit or oppose any kind of reproduction of his/her physical traits and/or voice, as well as to the use of the latter. Parallel to the right to the protection of one`s own image based on civil law, there is also a layer of protection based on media law, taking into consideration the Audio-visual Law (amended in 2014) as well as in the Code of regulation of audio-visual content (amended in 2017). The fact that the text of the new Civil Code of Romania does not offer a precise definition of the legal notion of the right to one`s own image, the main issue in interpretation is if this right refers only to a person`s physical traits and/or voice, or does it refer in some instances also to aspects of dignity (honor and reputation)? Diverging jurisprudence and the lack of a harmonized legal framework add to the complexity of the problem.

In our research entitled "Criminal liability for the cessation of industrial recovery devices", we refer to the nature and types of industrial rehabilitation devices, the importance of this type of treatment, and the criminal responsibility for stopping these devices. The responsibility of the doctor or medical team is included in each case. The doctor may not perform any work that violates the technical assets in the scope of his profession. The suspension of the industrial rehabilitation equipment violates a human right and dignity stipulated by the Islamic law and the positive laws, which require the doctor or medical team to do everything in his power to revive the MATH using these devices and continue to do so even recover his life.

This article discusses trends in the worst forms of child labour. It also examines state’s legal responses designed to eradicate child economic exploitation. This is premised on the Constitution transformative ideal of accelerating social transformation and human development. The exploitative nature of the worst forms of child labour is amongst the most disconcerting aspects in social, educational and economic realities. Most repugnant forms include children being subjected to Commercial Sexual Exploitation, Children being Used to Commit Illicit Activities, bondage labour and other hazardous economic activities. Such activities often result in unalterable physical and psychological harm or even worse, threaten children’s lives. Thus, it is a human rights issue, which infringes children’s core rights such right to dignity, life, social security and freedom. Widespread anecdotal evidence suggests that no country in the world is immune from this scourge, and so is South Africa. Hence, the need to highlight the nature and extent of prevalence, and the efficacy of the rights-based legal instruments adopted against child economic exploitation. It is asserted that factors that proliferates child economic exploitation manifests in the form of primary factors (those with direct impact such as social deprivations, e.g. poverty) and secondary factors (those that relate with action or inaction of governments, e.g. corruption, lack of state capacity). It is argued that legal instruments will be of no effect lest these direct and indirect causes are not interrupted. Widespread awareness campaigns also remain indispensable in order to conscientise society regarding the urgency of the problem.

This article aims to treat a very current issue, which is the respect for the human being and its inherent rights, in light of the recent legislation, namely the New Civil Code. The first part of the paper deals with the rights to life, health and dignity of the individual. The paper also describes the respect of private life and person’s dignity, motivated by the fact that a separate section of the New Civil Code deals with the guarantee of the individual rights of privacy and dignity, namely the right to free speech, privacy, right to dignity and the right to self image

Dans quelle mesure sommes-nous << libres >> ou << protégés >> de renoncer à nos droits et libertés fondamentaux? La possibilité d'invoquer avec succès l'<< autonomie >>, le << consentement libre et éclairé >> ou la << liberté de choix >> de disposer de ses propres droits est désormais une norme plutôt qu'une exception. Or, ni la jurisprudence ni la littérature ne proposent de cadre d'analyse cohérent pour déterminer la validité de la renonciation. Le cadre d'analyse actuel suggère de départager selon une logique binaire les droits et libertés théoriquement susceptibles ou non de renonciation pour assujettir, le cas échéant, la validité de la renonciation au consentement individuel. Le présent article démontre que cette approche est problématique du point de vue de la règle de droit. Aucun des deux principaux arguments invoqués pour soutenir la distinction dichotomique entre les droits susceptibles ou non de renonciation, soit les limites de la dignité humaine et la distinction entre les garanties à portée individuelle ou collective, ne la justifie en théorie comme en pratique. Au surplus, cette conceptualisation est incohérente avec le principe de non- hiérarchisation et doit être repensée à la lumière de la nature particulière du processus d'adjudication des droits fondamentaux. To what extent are we 'free' or 'protected' when it comes to waiving our own fundamental rights and freedoms? Today, successfully citing 'personal autonomy', 'free and informed consent', or 'freedom of choice' to waive one's own rights can be considered the norm, rather than the exception. Yet, neither case law nor doctrine offer a cohesive framework for determining the validity of a waiver. The existing analytical framework uses a binary logic to label rights and freedoms as being theoretically waivable or non-waivable, with the former being subject to individual consent. This paper demonstrates that this approach is problematic from a rule-of-law perspective. Of the two main arguments supporting this differentiation, one is based on the limits of human dignity, and the other on the distinction between individual and collective rights. Neither of these provide adequate theoretical or practical justification for the binary model. This conceptualization is also incompatible with the principle that all human rights are of equal importance, and should be reshaped in light of the unique nature of fundamental human rights and the process of adjudicating them. ¿En qué medida somos << libres >> o estamos << protegidos >> al renunciar a nuestros derechos y libertades fundamentales? La posibilidad de invocar exitosamente la << autonomía >> y el << consentimiento libre e informado >> o a la << libertad de elección >> para disponer de sus propios derechos es una norma, más que una excepción. Ahora bien, ni la jurisprudencia ni la literatura han propuesto un marco de análisis coherente para determinar la validez de la renuncia. El marco de análisis actual propone escindir, de acuerdo con una lógica binaria, los derechos y libertades técnicamente susceptibles o no a renuncia, para mantener, llegado el caso, la validez de la renuncia del consentimiento individual. La presente contribución demuestra que este enfoque es problemático desde el punto de vista de la regla del derecho. Ninguno de los dos principales argumentos invocados para justificar la distinción dicotómica entre los derechos susceptibles o no a la renuncia, como los límites de la dignidad humana y la distinción entre las garantías que tienen un alcance individual o colectivo, lo justifican ni en la teoría ni en la práctica. Además, esta conceptualización resulta incoherente con el principio de la no jerarquización, y debe ser replanteada a la luz de la naturaleza particular del proceso de adjudicación de los derechos fundamentales., 1 Les limites inhérentes à la dignité humaine 1.1 L'argumentation 1.1.1 Une normativité philosophique 1.1.2 Une normativité juridique 1.2 Un fondement commun à tous les droits et libertés 2 La [...]

Maintaining autonomy, an issue in the care of elderly prisoners. The ageing of the prison population means healthcare workers in prisons are having to care for inmates who are losing their autonomy. To guarantee the right to dignity, caregivers must adapt their practices and their organisation.