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Copyright of XVIIe Siècle is the property of Presses Universitaires de France 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.)

Copyright of Population (00324663) is the property of Institut National d'Etudes Demographiques 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.)

Copyright of Human Sciences Journal / Revue des Sciences Humaines is the property of Universite des Freres Mentouri Constantine 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.)

Le mariage qu’il soit traditionnel, civil ou religieux concerne non seulement la société tout entière, mais également les communautés des futurs époux. C’est pour cela qu’il revêt un caractère institutionnel et implique une sacralité s’exprimant par un ensemble de rituel qui souvent, ne sont observés et analysés sous l’angle communicationnel alors qu’ils ont, pour la plupart, une valeur communicative. Cette étude a pour objet l’analyse des interactions verbales dans le rite du mariage coutumier dans les villages Bandjoun et Bamengoum. Elle s’est faite par observations et entrevues avec des personnes clés. Au bout de plusieurs semaines de recherche, nous avons compris que la cérémonie de mariage est une pièce théâtrale avec une pluralité d’acteurs où la notion de face (au sens goffmanien) est fondamentale. C’est elle qui guide les interactions entre le groupe des donneurs et celui des preneurs de la femme.

Notre étude porte sur la pratique de « Kituil (mariage préférentiel) chez le peuple Yansi en milieu urbain, le cas de la ville-province de Kinshasa. D’autant plus qu’aux dires de certains notables Yansi, le« Kituil » ne serait pas ce que les gens racontent. Les Batwuil (le pluriel de Kituil ou d’Etuil) sont des petits fils ou des petites filles qui ont une autorité transcendante dans le clan et peuvent se permettre des extravagances notamment lors des obsèques de l’un des membres de famille de leur grand-père maternel. Mais dans le cadre de cette étude, nous scrutons cette pratique sous l’angle du mariage, c’est-à-dire, c’est le fait que le grand-père ou l’oncle maternel pourrait donner en mariage sa petite fille à un de ses neveux. Nous ne prétendons donc pas à une synthèse ethnographique des pratiques de mariage Yansi ; par ailleurs nous visons à mieux comprendre sociologiquement la pertinence et le sens d’une telle pratique dans le milieu urbain qui est supposé moderne par rapport au milieu rural moins dynamique à certains égards. Le peuple Yansi est jaloux de cette grande valeur culturelle sociale et sociologique. -Pourquoi sociale ? C’est pour garder leurs relations avec les autres clans ; -Et sociologique, c’est parce que partout où le Muyansi habite, il veut créer une différence culturelle avec les autres tribus. C’est dans cette optique que le grand-père maternel a encore un mot à dire et une part entière sur la facture dotale de sa fille et sa petite-fille, deux générations, résultante de ses entrailles. Bref, nous sommes contre la pratique par laquelle deux jeunes gens Yansi qui sont des cousins croisés se marier. De telles unions conjugales ont toujours eu après tout, des répercussions sur le plan physiologique, psychique et ou psychologique. Par contre, le positif de Kituil est qu’il permet de garder ce type de mariage comme une valeur culturelle, un apport important sur les plans social, économico-financier pour les Yansi.

Copyright of Akofena is the property of Universite Felix Houphouet Boigny 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.)

Why did two publishers, one from Rouen and the other from Paris, decide to update an old medieval farce in 1600? Why was this farce renamed « facétie » when it went to print? The questions raised by this amusing play lead to three short investigations: about editorial strategies at the dawn of the 17th century; about the emergence of a female readership resisting rudeness and impoliteness; and, last but not least, about the therapeutic and metaphorical functions of salt - a comical remedy for mismatched spouses and an essential element of facetious discourse. [ABSTRACT FROM AUTHOR]

Fertility policies in China have changed substantially over recent years, with the intention of allowing individuals to bear more children and, thereby, to increase the total fertility rate. Using a sample of young adults, this study examines changes in fertility aspirations (the desired number of children, and the timing of first birth) across the three fertility policy periods (One-Child, Two-Child, and Three-Child). The results show that both young females and males increasingly prefer fewer children, and a later age at first birth. Both parental and peer factors are shown to significantly affect fertility aspirations, yet individual factors, such as gender attitudes and pronatal beliefs, yield stronger associations. The implications of the findings, along with the possible future of fertility patterns in China, are discussed with the developmental paradigm. [ABSTRACT FROM AUTHOR]

Copyright of Romanian Journal of Compulsory Execution / Revista Română de Executare Silită is the property of Universul Juridic Publishing House 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.)

Parmi les phénomènes qui bouleversent l’occident ces trente dernières années, l’accroissement des couples de personnes de même sexe occupe une place de choix. L’homosexualité qui n’est rien d’autre que la pratique sexuelle de personnes de même sexe remonte de plusieurs siècles. En France, elle a connu une longue période de polémiques allant de 1791 jusqu’à l’institutionnalisation du mariage pour tous, c’est-à-dire de personnes de même sexe à travers la loi du 17 mai 2013. Si la France et la quasi-totalité des sociétés Européennes et Africaines se montrent favorables à l’homosexualité, cette dernière demeure incompatible aux cultures, traditions et mœurs congolaises du mariage et de la famille ; par conséquent, son institutionnalisation en République Démocratique du Congo entrainerait des conséquences sociales néfastes allant jusqu’à la censure sociale (sorcellerie).

La famille recomposée n’est pas particulièrement prise en compte par le droit patrimonial congolais. La famille recomposée est complexe car elle réunit de membres d’autres familles. La place de chacun de ses nouveaux membres et de leurs droits respectifs est difficile à déterminer. L’enfant non commun est un tiers à l’égard du beau-parent. Ses droits sont limités et essentiellement envisagés dans une protection par rapport au beau-parent. Dans la famille recomposée, l’enfant non commun ne dispose d’aucun droit successoral par rapport à son beau-parent. Il hérite de son parent selon la situation de la fratrie. Mais il faut désormais prendre en compte qu’une relation affective puisse se développer entre cet enfant et le beau-parent et qu’une volonté de transmission puisse naitre légalement.

Notre travail s’articule sur les effets juridiques de l’union de fait en droit congolais. Il ressort que la majorité de la population de cette dernière forme leur famille en union de fait. Cependant, elle est totalement ignorée par le système juridique du pays. Elle est le règne de l’absence de règle, de la liberté individuelle, pourtant, elle crée une situation contractuelle dont les partenaires n’ont pas rempli les conditions légales pour son imposabilité aux tiers. Certes qu’il existe plusieurs facteurs qui favorisent l’union de fait notamment : le mariage précédent non encore dissout pour l’une ou des deux personnes, le refus de l’institution du mariage et de ses effets civils, le coût excessif de la dot, l’interdiction, la prohibition de mariage due à la parenté et à l’alliance. Compte tenu des traits de ressemblance entre le mariage et l’union de fait, cette dernière a des conditions de validité qui sont : les conditions de fond qui comprend le consentement et la capacité et les conditions de forme qui est la liberté « vive la liberté ». Dans la gestion quotidienne du foyer, les intéressés engendrent des droits et des obligations notamment la contribution aux charges du ménage, la solidarité des dettes y afférentes. Le Code de la famille congolais n´ayant pas institutionnalisé l’union de fait, il y a l’inexistence du régime légal, l’absence de devoirs pécuniaires et l’absence sur l’effet sur la personne. Ce qui laisse présager une insécurité juridique pour les personnes qui vivent sous ce régime. A l’occasion d’une rupture ou d’un décès que le droit intervient dans le concubinage, quand il appert de liquider les intérêts en présence, tout en se rapportant au fait que les deux ont vécu ensemble comme concubins. En République Démocratique du Congo, cette matière est réglée par l’acte uniforme sur le droit des sociétés commerciales et du groupement d’intérêt économique adopté le 30 janvier 2014. L’article 868 de l’acte précité dispose qu’en cas de séparation ou de décès des concubins les moyens de parvenir à un partage entre eux est de considérer qu’il a existé entre eux une société créée de fait, un contrat du travail, l’enrichissement sans cause et y a eu possession d’état d’époux.

L’article 40 de la Constitution du 18 février 2006 est consacré au mariage. De prime abord, cette disposition est placée parmi les droits économiques, sociaux et culturels, alors que le droit au mariage ressort de l’article 23 du Pacte international relatif aux droits civils et politiques. Une disposition relevant, donc, normalement des droits civils et politiques. Dans la suite, l’article 330 de la Loi n°87-010 du 1er août 1987, portant Code de la famille dispose : « Le mariage est l’acte civil, public et solennel par lequel un homme et une femme qui ne sont engagés ni l’un ni l’autre dans les liens d’un précédent mariage enregistré, établissent entre eux une union légale et durable dont les conditions de formation, les effets et la dissolution sont déterminés par la présente loi ». Au-delà des textes, le mariage se présente comme un phénomène du « droit naturel », commun aux hommes et aux animaux, comportant des aspects économiques, sociaux, culturels, politiques, etc. Donc, il ne peut être bien perçu que sous l’angle de partage entre tous les humains ; les asiatiques, les européens, les américains, comme les africains. Les coutumes congolaises, la religion chrétienne et celle musulmane n’abordent pas cette question sur la base de l’égalité absolue dans l’exercice du droit au mariage. Elles le saisissent comme un don de Dieu, comme un rite réunissant les dieux, les ancêtres, les familles et les futurs époux. La présente étude constitue une réflexion axée sur ces questions et l’analyse de la loi congolaise, à l’occasion, elle aborde divers des questions relatives à la monogamie, au lévirat, au sororat, à la polygynie, à la polyandrie, à l’endogamie, à l’indissolubilité du mariage, au mariage homosexuel, à l’interdiction de l’inceste, etc.

Le mode de conquête ou d’obtention d’un(e) partenaire pour le mariage, évolue dans le temps et diffère d’une culture une autre. En « pays » bété, les pratiques et stratégies utilisées pour la mise en place du couple permet de parler des « mariages bété ». Pour cerner les caractéristiques de chaque type, une enquête ethnographique a été menée dans les localités de Dacuia et Badacuia. Vingt personnes ressources choisies typiquement ont été interrogées à partir de guide d’entretien. L’analyse des données présente cinq types de mariage dont le m’zigbanè kwôko ou mariage par échange, le Honon kwôko ou mariage ordinaire, le Gbli ou mariage par réservation, le kpa ou mariage par violence(conflictuel) et le Futo futôh kwôko ou mariage par rapt.

Although individual estimates of life expectancy are readily available, analogous couple-based estimates are not. The dearth of such estimates can be detrimental for couples undertaking important decisions together, such as retirement, savings, and other later-life considerations. Moreover, relying on available individual measures can be misleading because it results in overestimating the number of years the couple should expect to live together (joint life expectancy) and underestimating the number of years the widowed spouse expects to live (survivor life expectancy). In this article, we use data from the Longitudinal Administrative Database to provide benchmark estimates for joint and survivor life expectancy for Canadian couples and show how these estimates vary with the income and employment status of couples approaching retirement. [ABSTRACT FROM AUTHOR]

Is there a connection between the exchange of vows and the fighting and suffering of couples that are unique to the institution of marriage? This essay introduces the concept of Shadow Vows, the unacknowledged assumptions, agreements, and obligations each partner brings to the relationship, which the authors believe are often responsible for longstanding marital discord and strife. The authors ground the existence of shadow vows in Jung's quaternity, alchemy, typology, archetypal theory, and depth approaches to couple therapy. The essay concludes with a list of themes indicative of shadow vow enactments in clinical work with couples. [ABSTRACT FROM AUTHOR]

Copyright of Annales Historiques de la Révolution Française is the property of Librairie Armand Colin 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.)

Copyright of Population & Sociétés is the property of Institut National d'Etudes Demographiques 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.)

Copyright of Teologia w Polsce is the property of Society of Dogmatic Theologians 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.)

Cet article a pour but d’examiner les stratégies argumentatives mises en œuvre dans le conflit autour de la Bretagne entre le Habsbourg Maximilien Ier et Charles VIII de France dans les années 1490 à 1493. Ce conflit éclata à la suite du mariage de Charles avec Anne de Bretagne, qui était déjà mariée avec Maximilien à cette date-là. Il en ressort que Maximilien s’efforçait avant tout de représenter l’action de la France comme une menace pour l’existence de l’Empire afin de gagner les états impériaux et leur soutien financier à sa politique. En revanche, la stratégie argumentative de Charles se basa notamment sur la justification directe de la légitimité ou de l’illégitimité des deux mariages. Pour ce faire, il se servit, contrairement à Maximilien, surtout d’arguments juridiques.

Copyright of Population (00324663) is the property of Institut National d'Etudes Demographiques 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.)

In this paper, we analyze the Grimms' fairy tale The Fisherman and his Wife from a feminist-psychoanalytic perspective. Grimms' tales have had a profound influence in European and North American cultures. Given that marriage is so often the happily-ever-after denouement of traditional fairy tales, The Fisherman and his Wife provides one of few enduring portrayals of the married couple in the Grimms' collection. Through the lens of Jessica Benjamin's theory of mutual recognition, we analyse the original tale and more current illustrated retellings and speculate on the intrapsychical and intersubjective struggles involved in the characters' depicted relationship. Our analysis suggests that the relationship between the fisherman and his wife provides an opportunity to reflect on each partner's drive toward complementarity and the false mindset by vividly, even absurdly, showing the reader what happens when intersubjectivity is absent. [ABSTRACT FROM AUTHOR]

Copyright of African Journal of Reproductive Health is the property of Women's Health & Action Research Centre 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.)

Copyright of African Journal of Reproductive Health is the property of Women's Health & Action Research Centre 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.)

A large body of work on consensual unions suggests a unitary household conception of consensual unions either as a precursor or an alternative to marriage. Another set of literature, though quite scanty, reveals gender differences in experiences in consensual unions. This paper adds to the argument that attitudes towards intimate relationships and marriage can be gendered. As a result, one partner may hope for the conversion of a consensual union to marriage whilst the other would not. The paper interrogates the ways in which the socio-cultural context of Ghana influences the gendered attitudes towards consensual unions as a form of intimate partnership and creates a sense of 'commitment phobia' particularly for men. To do this, thirty-one people with varying ethnic and socio-economic backgrounds were purposively sampled. In-depth interviews were conducted separately for the individual partners. The paper concludes that contrary to the unitary household conception of consensual unions, there is a gendered conceptualisation of these unions where women are more likely to think of consensual unions as a precursor to marriage while men think of it as an alternative to marriage. [ABSTRACT FROM AUTHOR]

Prior research shows links between the timing of migration and family formation, particularly childbearing, among Hispanic immigrants in the United States, with implications for socioeconomic well-being. However, temporal connections between migration and union formation, particularly non-marital cohabiting unions, remain underexplored. As cohabiting unions have long coexisted with marriage in parts of Latin America, this omission may be particularly misrepresentative of the family formation strategies of Hispanic immigrants. Drawing on data from the National Survey of Family Growth (2011–2017), I examine the association between the timing of migration and entry into first marital or non-marital (cohabiting) union, treating marriage and cohabitation as competing events for first union type. Among women whose first union was non-marital, I also examine the relationship between migration and the likelihood of transitioning out of the non-marital union, either through marriage or union dissolution. Results show that marriage formation was high the year of migration, and increased again only after 6 years post-migration, whereas cohabitation was high the year of migration and continued to increase with each period following migration. Furthermore, non-marital unions formed prior to migration were likely to transition to marriage or dissolve, while those formed after migration were likely to remain non-marital. These findings point to distinctions in the types of partnerships formed before and after migration and to the salience of non-marital unions for women who migrate unpartnered, demonstrating the need for further research on the socioeconomic integration and well-being of unmarried or cohabiting immigrant women, and the dynamic connections between migration, gender, and family. [ABSTRACT FROM AUTHOR]

Copyright of Philosophy & Canon Law is the property of Wydawnictwo Uniwersytetu Slaskiego 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.)

Copyright of Philosophy & Canon Law is the property of Wydawnictwo Uniwersytetu Slaskiego 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.)

Copyright of ESSACHESS is the property of ESSACHESS 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.)

Henna night is a ritual related to marriage. In addition to being entertaining for the women who participate at the bride house before the wedding, it also has a sacred dimension in Turkish culture as it contains many mythological practices. Henna nights are organized before the wedding by the families and relatives of the bride and groom. While the traditions involved with henna nights have undergone numerous changes in terms of their content and function, the collective structure of the ceremony has been retained. One of the questions considered in this study of Hamamönü henna halls and henna night organizations is whether the organizations which were founded on the basis of the promise of “living, living the traditional henna night,” actually contribute to the preservation of the traditions of the henna ritual. In addition, the study establishes a general framework of the traditions of the henna ritual which provides a comparison of the practices of the henna nights held in henna halls with long-established traditions of henna rituals. The framework looks at the factors that have affected and shaped the developments of these traditional practices. It is concluded from the interviews and observations of henna organizations that the ceremonies held in the halls have changed many elements of the traditional henna night in order to emphasise spectacle and entertainment. This has meant that the henna nights performed in the halls have often moved away from the context of the ritual, and the many aspects of the original ceremony that are attributed to holiness and social aspects have been transformed functionally. Furthermore, many elements of the traditional henna ritual have been decontextualized due to the effects of the media, popular culture and commercial concerns of the businessmen, with new ones practices that are not in the original version being added.

While the diversity of diasporic Muslim public experiences has been examined, the social contours of religious approach have received less attention. Moreover, the ways in which religion shapes marital relations remains understudied. This article, which features data from a larger research project, highlights two divergent trends in Muslim approaches to religion: exclusivity, which frames only one approach to Islam as correct, and inclusivity, which frames multiple approaches as correct. This divergence plays a role in shaping definitions of 'good Muslim', as exclusivist Muslims focus on ritual acts (outward observance), while inclusivist Muslims prioritize good manners (inward observance). The author demonstrates how these inward and outward definitions of Muslimness in turn inform how participants evaluate their spouses' religiosity and, thus, the potential for conflict over religiosity with their spouses. [ABSTRACT FROM AUTHOR]

The study deals with the Islamo-Christian marriage from a theological, juridical and sociological perspective. A theoretical framework will be presented, mentioning at first the principal aspects of the marriage in Islam. Secondly, our focus will be on the conception of the marriage with "the other" and the respective impediments that communities impose to those wanting to marry someone from a different religion. The present study is aimed to offer an objective and interdisciplinary look over the topic of the Islamo-Christian marriage, which is still much debated in Eastern as well as in Western societies, but at the same time represents an increasingly widespread phenomenon. [ABSTRACT FROM AUTHOR]

Although a previous generation of Western social scientists predicted polygamy's demise in African cities, this form of marriage has proven resilient in the face of rapid urban growth and sweeping social change. This article traces the various social forces underlying modern polygamy's resilience in Bamako, Mali, where one in four wives is in a polygamous marriage. Mustering data from ethnographic fieldwork and demographic surveys, it highlights three analytical categories and their relationship to marriage patterns: culture (including the Muslim religion), demography, and postcolonial law. It concludes that polygamy will remain a component of the marriage system in Bamako despite the disruptions stemming from urbanization and globalization. [ABSTRACT FROM AUTHOR]

In Egypt, the economic costs incurred by spouses to pay for a marriage are huge, going far beyond the parties' regular income. Migration often appears to be the only possible way to amass the capital required to pay the expenses associated with their establishment as a couple and to support the household. This article is based on data collected in the course of several ethnographic surveys carried out between 2014 and 2017 in a village in the Nile Delta, and deals with the issue of establishing a family in the context of migration for men who have left for France, and for women who remain in the village. It presents the marriage of migrants in the village as an instrument which both guarantees the homecoming of the men who have emigrated and enables the upward social mobility of women without however challenging the patriarchal organisation of Egyptian society. Résumé: En Égypte, les coûts économiques engagés par les futurs époux pour le paiement du mariage sont colossaux, dépassant largement les revenus réguliers des contractants. La migration apparaît souvent comme une voie possible pour accumuler les capitaux économiques nécessaires au paiement des frais consécutifs à la mise en couple et à l' entretien du ménage. Cet article s' appuie sur des données récoltées lors de plusieurs enquêtes ethnographiques réalisées entre 2014 et 2017 dans un village du Delta du Nil. Cette contribution aborde la question du "faire famille" en situation migratoire pour des hommes partis en France, mais également pour des femmes restées au village. Elle présente le mariage des migrants au village comme un instrument qui assure à la fois le retour des hommes émigrés et permet l' ascension sociale des femmes sans pour autant remettre en cause l' organisation patriarcale de la société égyptienne. [ABSTRACT FROM AUTHOR]

Copyright of African Diaspora: Transnational Journal of Culture, Economy & Society is the property of Brill Academic Publishers 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.)

Copyright of Population & Sociétés is the property of Institut National d'Etudes Demographiques 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.)

Copyright of Canadian Studies in Population is the property of Springer Nature 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.)

THE CREATION OF THE MATRIMONIAL LINK IN RAOUL DE CAMBRAI. THE CASE OF BERNIER AND BEATRICE Within the framework offered to us by Professor Craig Baker during his seminar of French medieval texts, this article attempts to tackle and confront the song of Raoul de Cambrai with the theme of marriage by focusing on the question of its formation, from the time of the events supposed to be related by the song (end of the Frankish period, towards IXe century) to the period of its composition (the middle of feudal times, around the twelfth century). This study, which includes an introduction (I) and a conclusion (III), therefore focuses on the analysis of what specialists call « the formation » of the matrimony link (II). More specifically, after studying the developments proposed in the text of the song on the construction of this link between Bernier and Beatrice (A), the article strives to understand how it developed between the ninth and the end. of the twelfth century (B) in order to be able to appreciate the specificity of the work in its time and to establish the extent to which it could influence the presentation made by the narrative of the previous events (C). Profitant du cadre de travail qui nous a été offert par Monsieur le Professeur Craig Baker lors de son séminaire d'explication de textes français du Moyen-Âge, le présent article se propose d'aborder, puis de confronter à la chanson de Raoul de Cambrai la thématique du mariage en se concentrant sur la question de la formation de celui-ci, et ce, dans une époque qui va des événements censés être relatés par la chanson (fin de la période franque, vers le IXe siècle) au moment de sa composition (le milieu des temps féodaux, vers le XIIe siècle). Cette étude, comportant une introduction (I) et une conclusion (III), porte donc sur l'analyse de ce que les spécialistes appellent « la formation » du lien matrimonial (II). Plus spécifiquement, après avoir étudié les développements que propose le texte de la chanson sur la formation de ce lien entre Bernier et Béatrice (A), l'article tâche de comprendre la manière dont celui-ci s'établit entre le IXe et la fin du XIIe siècle (B) afin de pouvoir apprécier la spécificité de l'œuvre dans son époque et d'établir dans quelle mesure cette dernière a pu influencer la présentation effectuée par le récit des faits antérieurs (C).

Copyright of Romanian Review of Private Law / Revista Română de Drept Privat is the property of Universul Juridic Publishing House 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.)

Copyright of Romanian Review of Private Law / Revista Română de Drept Privat is the property of Universul Juridic Publishing House 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.)

Copyright of Philosophy & Canon Law is the property of Wydawnictwo Uniwersytetu Slaskiego 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.)

Henna night is a ritual related to marriage. In addition to being entertaining for the women who participate at the bride house before the wedding, it also has a sacred dimension in Turkish culture as it contains many mythological practices. Henna nights are organized before the wedding by the families and relatives of the bride and groom. While the traditions involved with henna nights have undergone numerous changes in terms of their content and function, the collective structure of the ceremony has been retained. One of the questions considered in this study of Hamamönü henna halls and henna night organizations is whether the organizations which were founded on the basis of the promise of "living, living the traditional henna night," actually contribute to the preservation of the traditions of the henna ritual. In addition, the study establishes a general framework of the traditions of the henna ritual which provides a comparison of the practices of the henna nights held in henna halls with long-established traditions of henna rituals. The framework looks at the factors that have affected and shaped the developments of these traditional practices. It is concluded from the interviews and observations of henna organizations that the ceremonies held in the halls have changed many elements of the traditional henna night in order to emphasise spectacle and entertainment. This has meant that the henna nights performed in the halls have often moved away from the context of the ritual, and the many aspects of the original ceremony that are attributed to holiness and social aspects have been transformed functionally. Furthermore, many elements of the traditional henna ritual have been decontextualized due to the effects of the media, popular culture and commercial concerns of the businessmen, with new ones practices that are not in the original version being added. [ABSTRACT FROM AUTHOR]

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Dans le contexte de la mobilité accentuée des personnes par l’exercice de la liberté de circulation, les couples formés de personnes de même sexe qui ont conclu de manière valide un mariage sur le territoire d’un État membre peuvent se confronter à une série de difficultés, au cas où ils essaieraient de s’installer sur le territoire d’un autre État membre, qui n’a pas configuré un modèle juridique minimal dédié à ce type d’unions. Dans le cas de Coman C673/16, on a sollicité à l’instance européenne, dans une procédure préliminaire, de dévoiler le sens du mot « conjoint », afin de déterminer sa qualification en tant que « membre de la famille », dans le contexte où le législateur européen ne fait aucune référence aux conditions stipulées par la législation de l’État membre où la liberté de circulation/séjour sera exercée.

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