1981 Burgess Address Law and Legal Systems: The Family Connection

1983 ◽  
Vol 45 (1) ◽  
pp. 9 ◽  
Author(s):  
Marvin B. Sussman
Keyword(s):  
Legal Systems ◽  
The Family ◽  
Family Connection

scholarly journals Trade and the Great Divergence: The Family Connection

2006 ◽  
Vol 96 (2) ◽  
pp. 299-303 ◽  
Author(s):  
Oded Galor ◽  
Andrew Mountford
Keyword(s):  
The Family ◽  
Great Divergence ◽  
Family Connection

scholarly journals Remesas y agencia económica de las universitarias en el Valle del Mezquital

2021 ◽  
Vol 12 ◽  
pp. 0
Author(s):  
Rosa María Huerta Mata
Keyword(s):  
University Students ◽  
Young Women ◽  
The State ◽  
Law Students ◽  
Support Network ◽  
International Remittances ◽  
The Family ◽  
Family Connection ◽  
Economic Agency

The article’s objective is to analyze the economic agency acquired by university students through the international remittances support network. During September and October 2019, five indepth interviews were conducted with female law students from the Actopan Higher School of the Autonomous University of the State of Hidalgo. Young women’s households receive remittances whose function is to help them economically, a network built through the family connection with their maternal uncles. The student’s mothers are sorors which allows young women to obtain economic agency. This analysis contributes to the knowledge about one of the effects of remittances on households in the Mezquital Valley, Mexico. The results of the study only focus on one region of the country.

scholarly journals Honour Crimes: Transdisciplinary Issue

2016 ◽  
Vol 10 (2) ◽  
pp. 35-42
Author(s):  
Josef Smolík
Keyword(s):  
Legal Systems ◽  
Democratic Values ◽  
Host Countries ◽  
The Family ◽  
Family Setting

This article introduces so-called honour crimes (sometimes termed honour based violence), which tends to occur within Islamic communities located within ‘host’ countries in Europe. It is a very specific type of crime, which takes place in the family setting in Muslim families, and is in direct contradiction with the democratic values and legal systems of Western states. The aim of this paper is to introduce the issue and illustrate it in relation to selected cases. It offers both an evaluative and descriptive stance.

scholarly journals GUGAT CERAI: MEMBEBASKAN PREMPUAN DARI PENDERITAAN

QAWWAM ◽  
2019 ◽  
Vol 13 (2) ◽  
pp. 101-122
Author(s):  
Nurmala Fahriyanti
Keyword(s):  
Life Cycle ◽  
Social Development ◽  
Islamic Law ◽  
Human Life ◽  
Daily Basis ◽  
State Law ◽  
Legal Systems ◽  
Religious Law ◽  
The Family

In Mataram West Nusa Tenggara, people is lives are regulated on daily basis by religious law, traditional (adat) law and state law. To understand these complex cultural and religious processes as they affect women in particular, I will examine the issue of divorce, also known as sue divorce. This tipe of divorce is socially-sanctioned. I will focus my examination in Mataram, an city of Lombok West Nusa Tenggara. In Lombok society marriage constitutes an important part of the life cycle.  Someone is not considered an adult until marriage.  Marriage is not only united two individual, but also united two families. However this dream canot be realized over the long term.  If family problems arise and  there are no suitable solutions, people may choose to divorce. For instance, if a wife unable to fulfill her obligations as a wife, her husband can divorce her by verbal means alone, according to any of the three existing legal systems (religious customary or state law). By contrast, if her husband unable to fulfill her obligations as a husband his wife can divorce him in only one way by making an application to Islamic Court to do divorce. In marriage available successful couple builds the family that sakinah, mawaddah and warahmah. But then available also that unsuccessful and end with separate or divorce. Separate constitutes a thing that often happens deep good human life divorce the initiating from the husband and also divorce the initiating from the wife, that its cause islamic law puts attention that adequately significant to that thing. It can appear if understand about islamic law, undoubtedly will find both of previous thing and its terminological  islamic law. There is no divorce without started by marriage. But upon that aim not attained, therefore divorce constitutes last way out that must been sailed through. Divorce can't be done but there is grounds which corrected by religion, adat and state law. In islamic law, that divorce grounds experience developing according to social development. Basically islamic law establishes that divorce reason which is wrangle which really culminates and jeopardize the so called soul safety with “ syiqaq ”. Intention is if worried a couple its happening dispute (dispute not only means wrangle among husband or wife can also distinctive principle and opinion) therefore delegate a someone of its husband family and a someone of wife family. And if both of wife and husband will goodness and they can make resolution and look for the solution, but if there are suitable solution wife or husband can do divorce.

Compulsory Portion in Hungary

2020 ◽  
pp. 345-365
Author(s):  
Lajos Vékás
Keyword(s):  
Civil Code ◽  
Property Law ◽  
European Law ◽  
Legal Systems ◽  
Deceased Person ◽  
The Family ◽  
Matrimonial Property Law ◽  
The Creation ◽  
The Law

Following the model of continental European law, Hungarian law introduced the compulsory portion in 1853, allowing in the closest blood-relatives to benefit from the estate of a deceased person against the testator’s wishes. In the course of the latest reform, the possible abolition (or at least limitation) of the compulsory portion was raised. However, at the time of the creation of the Civil Code of 2013 the legislator took the view that the compulsory portion had already taken root in the general legal awareness of the population and that its continuation could be justified. This view was strengthened by the fact that the majority of contemporary continental legal systems, in their quest for the protection of the family, tend to recognize a claim by the closest relatives to a compulsory portion. Traditionally in Hungarian law, the descendants and parents of the deceased were entitled to a compulsory portion in accordance with the order of intestate succession. Only since 1960 has the law also recognized the spouse as a person entitled to a compulsory portion. Previously the approach was that the spouse should be compensated through the rules of matrimonial property law and intestate succession. Since 2009 registered partners have been put in the same position as a spouse. Until 2014, the extent of the compulsory portion was one-half of the intestate share of the person entitled to a compulsory portion; today it is one-third.

scholarly journals Kerukunan Antar Umat BeragamaKeluarga Suku Dayak Ngaju di Palangka Raya

2018 ◽  
Vol 3 (1) ◽  
pp. 66-89
Author(s):  
Normuslim Normuslim
Keyword(s):  
Qualitative Study ◽  
Ethnic Group ◽  
Family Members ◽  
Religious Tolerance ◽  
Depth Interview ◽  
The Family ◽  
Family Connection ◽  
Religious Differences

In the family of Dayak Ngaju ethnic group, their family members consist of the different religious adherent. Nevertheless, they live in harmony and peace to one another when in one roof without religious-based conflict. This research explores the dynamics of factors that facilitated the harmonious religious tolerance in this ethnic group. This research employs qualitative study with in-depth interview and observation to collecting data. In-depth interview and observation was conducted to families belong to Dayak Ngaju ethnic. The result of the research shows that three classifications attached to the characteristic of religious differences among their family members. 1) religious harmony is accommodate after serious conflict that leads to 'tolerant' attitude; 2) religious harmony is facilitated after medium conflict that leads to 'acceptance' attitude; 3) religious harmony is possible and maintained by all members of the family for they respect each other that leads to 'cooperation' attitude. This religious tolerance in the Dayak Ngaju family is possible because of three factors namely: the philosophy of huma betang, blood and family connection and the Kaharingan tradition as local wisdom.

Why the Basic Structure?

2012 ◽  
Vol 42 (3-4) ◽  
pp. 303-334 ◽  
Author(s):  
Louis-Philippe Hodgson
Keyword(s):  
Family Structure ◽  
John Rawls ◽  
Social Institutions ◽  
Basic Structure ◽  
Legal Systems ◽  
Difference Principle ◽  
The Family ◽  
Principles Of Justice

John Rawls famously holds that the basic structure is the ‘primary subject of justice.’ By this, he means that his two principles of justice apply only to a society's major political and social institutions, including chiefly the constitution, the economic and legal systems, and (more contentiously) the family structure. This thesis — call it thebasic structure restriction— entails that the celebrated difference principle has a narrower scope than one might have expected. It doesn't apply directly to choices that individuals make within the basic structure. Individuals can live up to the demands of justice simply by obeying whatever rules are set by, and by doing what is necessary to sustain, the basic structure; they needn't attempt to benefit maximally the worst off through their personal choices. Nor does the principle apply to interactions taking place beyond the basic structure, on the international stage. International actors can live up to the demands of justice by observing a comparatively modest ‘duty of assistance’ toward severely destitute societies; they needn't make it their aim to benefit maximally the world's poorest individuals.

Sign in / Sign up

Export Citation Format

Share Document