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This article uses a 1911 case from Singapore (»the Six Widows’ case«) to discuss the issues arising from the introduction of common law into the Straits Settlements. It examines the reasoning behind the introduction of common law, and how common law dealt with its interface within the Asian context, specifically with regard to Chinese customary law. It discusses what was at stake in this case, alternative approaches, and the debates the case led to regarding Chinese marriages and family law more generally. The addition of a case study on undue influence in the law of contract leads to the conclusion that judicial reasoning, common-law style, is in general adequate to bridge the gap between law and society.

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This article aims to investigate in a different way the concomitant relations of conjugality - here from the moment it is formalized matrimonialized as to its conformation as a situation of fact, not Authorized and not Islamic Law. The Brazilian and Islamic legal systems admit and protect polygamous relationships? The conclusion is that the right of reply is the right of police expression manifested in polygamy. In Brazil, the laws are not of the world of facts, being inclusive, in some cases, those of the right to the right, but there is still a strong tendency to legalize the legalization of polygamy, for strictly moral/religious reasons. Thus, contrary to common sense, it may be said that the Muslim is more monogamous than the Brazilian is. Still, it can be affirmed that, although Brazil declares itself secular, in practice there is no demarcated separation between State and religion. The Islamic communism is the rights of human religion. Paradoxically, would Brazil then be cloaked in the veil of Islam? The methodology used is exploratory, from a comparative perspective, taking the necessary precautions to differentiate between the two systems.

The article proposes a critical analysis on the meaning of the recommendation of the use of the rod in the education of the children, in five sayings of the biblical book of Proverbs (Prov 13:24; 22:15; 23:13.14; 29:15). The objective is to analyze, with the aid of exegesis, the proverbs, in their literary, historical and cultural context; and to interpret them hermeneutically for the current reality, with the prohibition of beating children. With the assumptions of the method of historical-critical exegesis, the analysis of the first saying is made, which affirms verbatim: "Who holds back his rod hates his son, but who loves him seeks him with discipline" (Prov 13:24). According to this analysis model, the other four are commented. The recommendation of the use of the rod, in the Bible, aims at discipline, to form righteous people, according to the wisdom project, illustrated in the literary context of Prov 13, which was part of the methodology common to the Ancient Near East, as illustrated by several parallel citations. However, this disciplinary method has undergone more rigorous applications throughout history, to be radically revised in modern pedagogy. It is concluded that the interpretation of this ancient practice, for the present world, requires appropriate hermeneutics, with proper application, according to other instructions recommended by the Bible, such as stoning criminals, not touching a corpse, and practicing polygamy. [ABSTRACT FROM AUTHOR]

This paper traces the genealogy of sexual orientation discourse in US legal scholarship and explores potential drawbacks of the articulation of a sexual orientation argument in the field of relationship recognition. After a long period of refraining from campaigning for legal recognition of multi-partner relationships, polyamory activists have recently shown a stronger interest in litigation. This paper identifies reasons for this shift in recent successes of the campaign for same-sex marriage rights and critically discusses proposals to frame polyamory as a sexual orientation to achieve multi-partner marriage rights through litigation. I argue that advocating a sexual orientation model of polyamory is likely to reduce the complexity and transformative potential of poly intimacies, limit the scope and reach of potential litigation, obstruct the capacity of poly activism to form alliances and increase the likelihood of poly activism to settle for legal solutions (i.e. marriage) that are exclusive and reproductive of a culture of privilege.Este artículo traza la genealogía del discurso sobre orientación sexual en las investigaciones jurídicas de Estados Unidos y explora los posibles inconvenientes de la articulación de un argumento de orientación sexual en el campo del reconocimiento de parentesco. Tras un largo período sin hacer campaña para el reconocimiento legal de las relaciones de múltiples miembros, los activistas del poliamor han mostrado recientemente un mayor interés en litigar. Este artículo identifica las razones de este cambio en los éxitos recientes de la campaña a favor del derecho al matrimonio entre personas del mismo sexo y debate de forma crítica las propuestas para enmarcar el poliamor como una orientación sexual, para alcanzar el derecho al matrimonio entre múltiples miembros a través del litigio. Se argumenta que defender un modelo de orientación sexual de poliamor es probable que reduzca la complejidad y el potencial transformador de las intimidades poli, limite el ámbito y el alcance de potenciales litigios, obstruya la capacidad del activismo poli de formar alianzas y aumente la probabilidad de que el activismo poli se conforme con soluciones legales (i.e. el matrimonio) que son exclusivas y reproductivas de una cultura de privilegio.DOWNLOAD THIS PAPER FROM SSRN: https://ssrn.com/abstract=2891035

In November 2011, the British Columbia Supreme Court released its judgement in Reference re: s.293 of the Criminal Code of Canada, upholding the prohibition on polygamy as constitutional. The Polygamy Reference, as it is known, concluded that the pressing and substantial objective of s. 293 is the prevention of harm to women, to children, and to the institution of monogamous marriage. This paper analyzes the submissions made by the feminist legal education organization, West Coast LEAF, one of the few feminist 'voices' taken seriously by the court. The apprehension of polygamy's harms was central to the Reference case. West Coast LEAF offered one of the most nuanced interpretations of how the criminal prohibition on polygamy should be interpreted with respect to harm. Yet as this paper argues, its position conceals and is underpinned by racialized relations of power that, however unwittingly, give weight to and indeed require the racial logic of white settler state sovereignty articulated in the Polygamy References' overall narrative. En noviembre de 2011, la Corte Suprema de la Columbia Británica dictó sentencia en Referencia: s.293 del Código Penal de Canadá, ratificando la prohibición de la poligamia como constitucional. La Referencia a la Poligamia, como se la conoce, decidió que el objetivo urgente y sustancial de la s. 293 es la prevención del daño a mujeres, a menores y a la institución del matrimonio monógamo. Este artículo analiza las aportaciones realizadas por la organización feminista de educación jurídica, West Coast LEAF, una de las pocas "voces" feministas tomadas en serio por el tribunal. El temor a los daños de la poligamia fue central en el caso. West Coast LEAF ofreció una de las interpretaciones más matizadas de cómo la prohibición criminal de la poligamia debería interpretarse con respecto al daño. Sin embargo, como se argumenta en este artículo, su posición encubre y se sustenta en relaciones de poder de carácter racial que, de forma inconsciente, dan importancia y de hecho requieren la lógica racial de la soberanía de los colonos blancos, articulada en la narrativa general de la Referencia a la Poligamia.DOWNLOAD THIS PAPER FROM SSRN: https://ssrn.com/abstract=2891019

Like many former colonies, South Africa has a plural system of family law which has historically recognized the polygynous marriages practiced by the indigenous African inhabitants of the country. However, recognition of these marriages by way of legal pluralism does not afford them equal status with the monogamous Judaeo-Christian marriage imported by European colonisers, nor does it ensure gender equality within families. Instead, the interaction between the colonial and apartheid socio-economic oppression of black people on the one hand, and legal pluralism on the other hand, produces a highly complex family law system, accurately described as ‘a patchwork of patriarchies.’ This paper argues that a far more radical transformation of family law, and one which is more likely to enhance gender equality, would be to move away from conjugality, or a sexual bond, as the basis of marriage and family law. The aim of this shift would be legal rules which recognize those relationships of kinship which have been central to African family practices and which have assisted many families to weather the multiple forms of colonial and white domination. A move away from conjugality as the primary basis of family law would also acknowledge the ever decreasing incidence of marriage and nuclear families, which characterizes contemporary South African society and would place the focus of legal regulation on the protection of socially valuable relationships, rather than the protection of marriage as an institution. Al igual que otras antiguas colonias, Sudáfrica tiene un sistema de derecho de familia plural, que ha reconocido históricamente los matrimonios en poliginia practicados por personas indígenas africanas. Sin embargo, el reconocimiento de estos matrimonios mediante pluralismo jurídico no les garantiza el mismo estatus que el matrimonio monogámico judeocristiano, ni garantiza la igualdad de género dentro de las familias. Al contrario, la interacción entre la opresión socioeconómica colonial y el apartheid a las personsa negras por un lado, y el pluralismo jurídico por otro, produce un sistema de derecho de familia muy complejo, que se puede describir mejor como "un mosaico de patriarcados". Este artículo defiende un alejamiento de la conjugalidad como base del derecho de familia, para reconocer relaciones de parentesco que han sido centrales en las prácticas familiares africanas y que han ayudado a muchas familias a sobrellevar la dominación colonial blanca. Este alejamiento de la conjugalidad también reconocería la disminución de la incidencia del matrimonio y las familias nucleares en la Sudáfrica contemporánea y cambiaría el enfoque de la regulación jurídica para proteger las relaciones socialmente valiosas, en lugar de proteger el matrimonio como institución. DOWNLOAD THIS PAPER FROM SSRN: https://ssrn.com/abstract=2891014

This special issue of the Onati Socio-Legal Series offers inter-disciplinary, feminist perspectives that collectively ‘re-think’ the institution of marriage, not only in the field of legal discourse and institutions but also in the humanities and social sciences as well as through activisms. With a focus on jurisdictions in Europe, North America and Africa, the articles included in this issue challenge normative assumptions about marriage, reconsider forms of conjugality, re-write judicial interpretations and problematize legal and activist interventions and reasonings.Este número especial de la Oñati Socio-legal Series ofrece perspectivas interdisciplinarias y feministas que "re-piensan" colectivamente la institución del matrimonio, no sólo en el campo del discurso jurídico y las instituciones, sino también en las humanidades y ciencias sociales, así como en los activismos. Enfocándose en las jurisdicciones de Europa, América del Norte y África, los artículos incluidos en este número cuestionan las asunciones normativas sobre el matrimonio, reconsideran las formas de la conyugalidad, reescriben las interpretaciones judiciales y problematizan las intervenciones y razonamientos legales y activistas.DOWNLOAD THIS PAPER FROM SSRN: https://ssrn.com/abstract=2890956

The debates, in the city of Belém-PA, about divorce with possibility of second marriage, Catholic doctrine of the indissolubility of alliances and family, are the guiding principles of the reflections that follow. The foundations are centered on the view that the logic of unbreakable marriage, which dominates the fornication of men and women, was not the only view of it in the heart of the paraoara capital. Some writers and legal practitioners understood that no one could be eternally submitted to a failed marriage, that is, in this case, the desire until death separated them should be cooled by Brazilian laws through the approval of absolute divorce. Thus, there were thoughts contrary to those of the Church: the rupture would effectively not promote polygamy as Catholic dogma wanted to believe, but rather that polygamous immorality grew with the form of separation existing in Brazil (the revenge) that authorized "only" The denouement of bodies and goods, leaving matrimonial bonds intact. [ABSTRACT FROM AUTHOR]

Copyright of Quaestio Iuris (QI) is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) 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.)