Forced Marriage from a Gender Perspective
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The Natural Law, the Marriage Bond, and Divorce
Fordham Law Review Volume 24 Issue 1 Article 5 1955 The Natural Law, the Marriage bond, and Divorce Brendan F. Brown Follow this and additional works at: https://ir.lawnet.fordham.edu/flr Part of the Law Commons Recommended Citation Brendan F. Brown, The Natural Law, the Marriage bond, and Divorce, 24 Fordham L. Rev. 83 (1955). Available at: https://ir.lawnet.fordham.edu/flr/vol24/iss1/5 This Article is brought to you for free and open access by FLASH: The Fordham Law Archive of Scholarship and History. It has been accepted for inclusion in Fordham Law Review by an authorized editor of FLASH: The Fordham Law Archive of Scholarship and History. For more information, please contact [email protected]. The Natural Law, the Marriage bond, and Divorce Cover Page Footnote Robert E. McCormick; Francis J. Connell; Charles E. Sheedy; Louis J. Hiegel This article is available in Fordham Law Review: https://ir.lawnet.fordham.edu/flr/vol24/iss1/5 SYMPOSIUM THE NATURAL LAW AND THE FAMILYf THE NATURAL LAW, THE MARRIAGE BOND, AND DIVORCE BRENDAN F. BROWN* I. THE NATURAL LAW DICTATES MONOGAMXY N ATURAL law is that objective, eternal and immutable hierarchy of moral values, which are sources of obligation with regard to man be- cause they have been so ordained by the Creator of nature. This law con- forms to the essence of human nature which He has created. It is that aspect of the eternal law which directs the actions of men.' Although this law is divine in the sense that it does not depend on human will, neverthe- less, it is distinguishable from divine positive law, which has been com- municated directly from God to men through revelation, for natural law is discoverable by reason alone." Natural law has been promulgated in the intellect. -
Research Notes Number 26 Early Virginia Marriage Records
Marriage records, particularly marriage by publication of banns, were recorded in church registers. The Library Research notes number 26 of Virginia’s church records collection includes records of marriages from several denominations, as well as independent clergy records. Visit the Library’s Web site and consult the Archives and Manuscripts catalog to search for church records. The published Guide to Church Records in the Library of Virginia also lists holdings by denomination. In some cases, the only record of a marriage was the minister’s return and the marriage register kept by the church. Early Virginia Marriage Records A ready-reference notebook with abstracts of Virginia marriage and divorce laws, 1621–1853, is available in the Archives Reading Room. Researchers interested in marriage laws may also wish to consult The Statutes at Large, Before the General Assembly passed a law requiring the systematic statewide recording of vital statistics in 13 vols. (1819–1823; reprint, 1969); the Acts of the General Assembly of Virginia, 1838–1853 (Film 358a); 1853, marriages were recorded by ministers and county clerks. These records are an indispensable source for The Statutes at Large of Virginia, from October Session 1792 to December Session 1806, 3 vols. (1835–1836; the most basic biographical facts about earlier generations of Virginians. Types of records include: reprint, 1970); Session Laws, 1660–1837 (Film 358); and The Laws Respecting Women (1777; reprint, 1974). Marriage statistics for some counties were collected by the secretary of the commonwealth in 1817, 1827, 1837, Marriage License: This form was granted by public officials to couples intending to marry. -
Forced Marriage in Immigrant Communities in the United States
Forced Marriage in Immigrant Communities in the United States 2011 National Survey Results Forced marriage is a pernicious global problem order” in family court; made changes to the visa threatening the freedom, safety, health, and sponsorship process; promoted extensive education of women and girls. UNICEF estimates community education, outreach and training; and that in developing countries, over 60 million supported thousands of individuals trying to avoid women now aged 20-24 were married as girls.i or escape forced marriages. The reasons for forced marriage are complex and The United States, however, lags far behind – varied—parents may use a forced marriage to and until now, has done little to recognize or ensure a young woman will adhere to conservative address the problem of forced marriage. morals and gender roles, or to otherwise protect Domestically, there are very few laws and family honor. Forced marriages may also be used policies specifically to help forced marriage to enhance a family’s status, or to gain economic victims, leaving young women (and some men) security. Whatever the rationale, the result may in crisis with few resources and options.iv subject a young woman to severe and sustained abuse, including domestic violence, marital rape, THE TAHIRIH JUSTICE CENTER’S and other forms of violence, decreased levels of REASONS FOR CONDUCTING A education, health complications, and a life of NATIONAL SURVEY ON FORCED submission and dependence. MARRIAGE Western countries with large populations coming The Tahirih Justice Center (Tahirih) is one of the from regions of the world where forced marriage nation’s foremost legal defense organizations is common are beginning to realize that immigrant protecting women and girls fleeing human rights families may persist in such traditions and beliefs abuses. -
Forced Marriage & Modern Slavery
FORCED MARRIAGE & MODERN SLAVERY Freedom Network USA Conference 5-6 April 2017 Washington D.C Laura Vidal National Projects Coordinator The Freedom Partnership-to End Modern Slavery Sydney, Australia [email protected] ABOUT THE SALVATION ARMY FREEDOM PARTNERSHIP- TO END MODERN SLAVERY The Freedom Partnership-to End Modern Slavery is the national response of The Salvation Army in Australia to respond to issues related to human trafficking, slavery and slavery-like practices. The Salvation Army in Australia has been undertaking this work for coming onto 10 years; having opened Australia’s only Safe House for victims in 2008. The work undertaken by The Freedom Partnership remains independent of the Australian Government. The Freedom Partnership: . Mobilises community to effectively identify and respond to modern slavery . Engages with government, business, corporations and consumers to uncover, mitigate and remediate slavery in production supply chains . Partners with local, state and territory governments that develop and implement localised responses . Empowers survivor advocates to contribute their expertise Since Forced Marriage was criminalised as a slavery-practice in 2013, The Freedom Partnership has expanded its work in this area to address Australia’s response and strengthen protections for individuals at risk. Including delivering in the following program areas: . Community outreach and training—assisting communities to identify and appropriately respond to disclosures of early and forced marriage . Confidential advice and technical assistance—to individuals and organisations facing early and forced marriage, including information about Australia’s response framework and making referrals for assistance . Supported accommodation and case management—via Australia’s only trafficking and slavery safe house . -
Civil Consequences of Marriage Within Statutory Prohibition: Effect of a Removal of the Impediment Donald J
Notre Dame Law Review Volume 29 | Issue 1 Article 6 10-1-1953 Civil Consequences of Marriage within Statutory Prohibition: Effect of a Removal of the Impediment Donald J. Prebenda Follow this and additional works at: http://scholarship.law.nd.edu/ndlr Part of the Law Commons Recommended Citation Donald J. Prebenda, Civil Consequences of Marriage within Statutory Prohibition: Effect of a Removal of the Impediment, 29 Notre Dame L. Rev. 80 (1953). Available at: http://scholarship.law.nd.edu/ndlr/vol29/iss1/6 This Note is brought to you for free and open access by NDLScholarship. It has been accepted for inclusion in Notre Dame Law Review by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. NOTRE DAME LAWYER The writer favors the opposite position, namely, that no abrogation should be grarited, in cases where the basis for the petition is pecuniary interests, such as title to property, heirship, and the like. Either on the grounds of estoppel, or simply in principles of equity, adoptive parents should not be permitted to alter the status of the child as it best suits their financial interests for the moment. Joseph T. Helling. Domestic Relations CIVIL CONSEQUENCES OF MARRIAGE WITHIN STATUTORY PROHIBITION: EFFECT OF A REMOVAL OF THE IMPEDIMENT In the United States statutory provisions concerning marriage are multiple and diversified. The legislatures of each state, empowered by constitutional authority to protect and safeguard public morals, have enacted what may be termed protective standards in regard to classes of people who may legally enter into a marital relationship. -
Marriage Outlaws: Regulating Polygamy in America
Faucon_jci (Do Not Delete) 1/6/2015 3:10 PM Marriage Outlaws: Regulating Polygamy in America CASEY E. FAUCON* Polygamist families in America live as outlaws on the margins of society. While the insular groups living in and around Utah are recognized by mainstream society, Muslim polygamists (including African‐American polygamists) living primarily along the East Coast are much less familiar. Despite the positive social justifications that support polygamous marriage recognition, the practice remains taboo in the eyes of the law. Second and third polygamous wives are left without any legal recognition or protection. Some legal scholars argue that states should recognize and regulate polygamous marriage, specifically by borrowing from business entity models to draft default rules that strive for equal bargaining power and contract‐based, negotiated rights. Any regulatory proposal, however, must both fashion rules that are applicable to an American legal system, and attract religious polygamists to regulation by focusing on the religious impetus and social concerns behind polygamous marriage practices. This Article sets out a substantive and procedural process to regulate religious polygamous marriages. This proposal addresses concerns about equality and also reflects the religious and as‐practiced realities of polygamy in the United States. INTRODUCTION Up to 150,000 polygamists live in the United States as outlaws on the margins of society.1 Although every state prohibits and criminalizes polygamy,2 Copyright © 2014 by Casey E. Faucon. * Casey E. Faucon is the 2013‐2015 William H. Hastie Fellow at the University of Wisconsin Law School. J.D./D.C.L., LSU Paul M. Hebert School of Law. -
Stolen Futures: Trafficking for Forced Child Marriage in the UK
Stolen Futures: Trafficking for Forced Child Marriage in the UK protecting children everywhere ECPAT UK STOLEN FUTURES: TRAFFICKING FOR FORCED CHILD MARRIAGE IN THE UK Farhat Bokhari ECPAT UK 2009 3 ECPAT UK Information on ECPAT UK ECPAT UK (End Child Prostitution, Child Pornography and the Trafficking of Children for Sexual Purposes) is a leading UK children’s rights organisation campaigning to protect children from commercial sexual exploitation. ECPAT UK works at the highest levels of government but also reaches out to practitioners and those working directly with children through research, training and capacity building. ECPAT UK is the national representative of ECPAT International, a global movement in over 70 countries. ECPAT UK is a registered charity (Charity number 1104948) and a Company Limited by Guarantee (Company number 5061385). Acknowledgments A debt of gratitude is owed to all the individuals and organisations that helped to make this research possible through their willingness to share their experiences and giving generously of their time. This report was researched and written by Farhat Bokhari of ECPAT UK whilst undertaking a research fellowship at the Wilberforce Institute for the study of Slavery and Emancipation (WISE), University of Hull in 2008. The author gratefully acknowledges the guidance, insight and generous contribution of time by Professor Gary Craig, Associate Director of WISE, throughout and beyond the research project. Thanks also to Dr. Claire Griffiths, Senior Research Fellow at WISE, who provided helpful comments during the research and on reviewing the draft report and to Christine Beddoe whose invaluable advice, particularly in the early stages of the research, helped maintain focus and clarity. -
Title 30. Husband and Wife Chapter 1 Marriage
Utah Code Title 30. Husband and Wife Chapter 1 Marriage 30-1-1 Incestuous marriages void. (1) The following marriages are incestuous and void from the beginning, whether the relationship is legitimate or illegitimate: (a) marriages between parents and children; (b) marriages between ancestors and descendants of every degree; (c) marriages between siblings of the half as well as the whole blood; (d) marriages between: (i) uncles and nieces or nephews; or (ii) aunts and nieces or nephews; (e) marriages between first cousins, except as provided in Subsection (2); or (f) marriages between any individuals related to each other within and not including the fifth degree of consanguinity computed according to the rules of the civil law, except as provided in Subsection (2). (2) First cousins may marry under the following circumstances: (a) both parties are 65 years of age or older; or (b) if both parties are 55 years of age or older, upon a finding by the district court, located in the district in which either party resides, that either party is unable to reproduce. Amended by Chapter 317, 2019 General Session 30-1-2 Marriages prohibited and void. (1) The following marriages are prohibited and declared void: (a) when there is a spouse living, from whom the individual marrying has not been divorced; (b) except as provided in Subsection (2), when an applicant is under 18 years old; and (c) between a divorced individual and any individual other than the one from whom the divorce was secured until the divorce decree becomes absolute, and, if an appeal is taken, until after the affirmance of the decree. -
When Tongzhi Marry: Experiments of Cooperative Marriage Between Lalas and Gay Men in Urban China
winner of the 2018 Feminist studies Graduate Student award Stephanie YingYi Wang When Tongzhi Marry: Experiments of Cooperative Marriage between Lalas and Gay Men in Urban China Ang Lee’s fiLm The Wedding BanqueT could be classic introductory material for tongzhi studies and, particularly, for research on cooper- ative marriage.1 In the film, Wai-Tung, a Taiwanese landlord who lives happily with his American boyfriend Simon in New York, is troubled by his parents’ constant efforts to try and find him a bride. His partner Simon suggests he could arrange a marriage of convenience with Wai- Tung’s tenant Wei Wei who is from mainland China and is also in need of a green card to stay in the United States. However, their plan back- fires when Wai-Tung’s enthusiastic parents arrive in the United States and plan a big wedding banquet. As the film critic and scholar Chris 1. Tongzhi, literally “same purpose,” is the Chinese term for “comrade.” Since the 1990s, it has been appropriated to replace the more formal tóngxìnglìan (same-sex love) to refer to gay men and lalas (same-sex desiring women) in the Chinese-speaking world. The translation of xinghun as “cooperative marriage” is debatable, as xinghun literally means “pro-forma marriage.” In other works, “contract marriage,” “fake marriage,” or “pro-forma marriage” are used to refer to gay-lala marriage. Informed by Lucetta Kam’s work, I use “cooperative mar- riage” to highlight that such marriage is not merely functional without sus- tenance, but is contingent on the cooperation and negotiation between mul- tiple parties in the relationship, as my findings suggest. -
Proposals of Marriage in Shakespeare's Plays: a Tabulation Ernest Davis June 2019; Revised in October 2020
Proposals of Marriage in Shakespeare's Plays: A Tabulation Ernest Davis June 2019; revised in October 2020 A lot of couples get married in Shakespeare's plays.1 Most of these couples are in love. And often there is an explicit proposal, either occurring on stage or described on stage. This is a list of the marriages and proposals in Shakespeare, with some discussion. Terminology Being a mathematician, let me start by defining some terminology. I will use the word \love" to mean any kind of personal romantic feeling or sexual desire, whether noble or base, whether by a hero or a villain. Romeo and Juliet are in love; Beatrice and Benedick are in love (Much Ado); Goneril is in love with Edmund (Lear); Cloten is in love with Imogen (Cymbeline). Doing otherwise would require making difficult distinctions, and I'm making enough of those as it is. The emotions of a participant entering into a marriage fall into one of three categories. The partici- pant may be in love with the partner. The participant may be unwilling; in that case, the marriage is imposed on him or her. Or the participant may be unloving; this includes both cases where they want to get married for ulterior motives, and where they are simply accepting it as tolerable. A marriage where both participants are in love with the other is a love marriage. One where both are unloving is a marriage of convenience, or, if they are both royal or potentates, a political marriage. An arranged marriage is one that is arranged by third parties. -
23 March 2015 Joint Submission for the Universal Periodic Review of Mauritania, 23Rd Session, October – November 2015
23 March 2015 Joint submission for the Universal Periodic Review of Mauritania, 23rd Session, October – November 2015 Anti-Slavery International, Minority Rights Group International & SOS-Esclaves Anti-Slavery International: Anti-Slavery International, founded in 1839, is committed to eliminating all forms of slavery throughout the world. Slavery, servitude and forced labour are violations of individual freedoms, which deny millions of people their basic dignity and fundamental human rights. Anti-Slavery International works at local, national and international levels around the world to eradicate slavery, for example by undertaking research on slavery practices; lobbying governments and intergovernmental agencies to take action to end and prevent the practice; and supporting local organisations that work to eradicate slavery through awareness-raising, advocacy and assistance to victims of slavery. Anti-Slavery International has consultative status at the United Nations Economic and Social Council (ECOSOC). http://www.antislavery.org/english/ Minority Rights Group International (MRG): MRG is a Non-Governmental Organisation (NGO) which has been working for over 40 years to secure the rights of ethnic, religious and linguistic minorities worldwide, and to promote cooperation and understanding between communities. MRG has consultative status with ECOSOC, and observer status with the African Commission on Human and Peoples’ Rights. MRG is a registered charity in the United Kingdom. http://www.minorityrights.org/ SOS-Esclaves (SOS-Slaves): SOS-Esclaves has been leading in the fight against slavery in Mauritania for over 14 years. It seeks to expose the realities of the practice, challenge its widespread acceptance and defend the rights of those seeking to escape slavery. It also works to end discrimination faced by people of slave descent. -
The Historical Evolution of the Concepts of Void and Voidable Marriages
Santa Clara Law Santa Clara Law Digital Commons Faculty Publications Faculty Scholarship 1-1-1967 The iH storical Evolution of the Concepts of Void and Voidable Marriages Paul J. Goda S.J. Santa Clara University School of Law, [email protected] Follow this and additional works at: http://digitalcommons.law.scu.edu/facpubs Recommended Citation 7 J. Fam. L. 297 This Article is brought to you for free and open access by the Faculty Scholarship at Santa Clara Law Digital Commons. It has been accepted for inclusion in Faculty Publications by an authorized administrator of Santa Clara Law Digital Commons. For more information, please contact [email protected]. The Historical Evolution Of The Concepts Of Void And Voidable Marriages PAUL J. GODA, S.J.* The distinction between void and voidable marriages arose in cases where property was the main issue and as a result of conflicts of jurisdiction between ecclesiastical and temporal courts. If the marriage could be civilly attacked after the death of one of the spouses, then it had been a void marriage; if it could not be attacked, even though canonically invalid, the marriage was voidable but not avoided. Property cases were usually handled by temporal courts, where' as cases involving the validity of the marriage were heard in ecclesiastical courts. However, after the Reformation property and relational aspects of marriage were no longer heard separately. This was necessitated by Henry VIII's predica- ment: in order to obtain his annulment(s) he had to forbid appeals to Rome; thus he had to put marriage under the same procedure as property claims.