Considéré depuis des siècles comme un sujet dénué de réflexion et d’autonomie, l’enfant comorien reste soumis à une protection spécifique communautaire. Celle-ci est complétée par une protection étatique inspirée des instruments juridiques relatifs aux droits fondamentaux de l’enfant qui la renforcent d’une manière constante. L’enfant comorien grandit dans une société multiculturelle, marquée par la pauvreté. La protection dont il bénéficie s’appuie à la fois sur les traditions éducatives propres aux Comores, et sur la modernité, représentée par les apports juridiques liés à la colonisation et à la ratification de textes internationaux. Notre thèse se propose d’analyser les droits de l’enfant comorien dans un contexte complexe, caractérisé par la pluralité des sources juridiques. De ce fait, nous avons choisi deux angles d’approche : d’une part, nous avons essayé d’analyser les droits de l’enfant en fonction de l’organisation de la société comorienne et des balises de la protection de l’enfant sur le plan de la juristique, de l’histoire du droit, de l’anthropologie, de la sociologie et de l’ethnologie. Ceci nous a également permis de réfléchir à la protection de l’enfant tout en tenant compte des deux systèmes (formel et informel). D’autre part, nous avons tenté d’analyser l’application de la CIDE dans une société multiculturelle dominée par l’oralité. Ont également été analysés les textes internes et internationaux, les acteurs de la protection de l’enfance et leurs failles. Cette étude prétend amener l’Etat et la société civile à réfléchir à un modèle optimal de protection qui mettrait en conformité le droit positif avec les conventions dûment ratifiées, tout en tenant compte des réalités du pays . Une telle hypothèse nous a conduite à proposer un réaménagement du droit positif en matière de droit de l’enfant afin de parvenir à une réforme tant législative que judiciaire et en conformité avec le droit international. / Regarded for centuries as a subject devoid of any reflection, Comorian children are protected by a specific type of community protection. This is complemented by protection from the state which, inspired by the legal instruments relating to fundamental rights of the child, reinforces this community protection in a consistent manner. Comorian children grow up in a multicultural society, marked by poverty. The protection offered to these children is based on both the Comoros’ own educational traditions, and on modernity, represented by legal contributions related to settlement and ratification of international agreements. Our thesis analyzes the rights of Comorian children in a complex environment, characterized by a plurality of legal sources. Therefore, we chose two angles of approach. Firstly, we analyzed children’s rights based on the organization of the Comorian society and the markers of child protection in terms of legal sociology, history, law, anthropology, sociology, and ethnology. This also allowed us to reflect on the protection of children taking into account both formal and informal systems. Secondly, we analyzed the implementation of the CRC in a multicultural society dominated by the spoken word. We also analyzed domestic and international texts; actor’s involved in child protection, and their flaws. This study aims to have the state and civil society reflect on an optimal model for protecting children that would comply with ratified conventions, all while taking into account the realities of the country. This hypothesis led us to propose a reform of the law regarding children’s rights to achieve both legislative and judicial reform, all in accordance with international law.

Cette recherche s’impose donc comme une étude comparative entre le système juridique français et le système juridique algérien autour de la médiation familiale. Au terme de ce travail, constats et réflexions s’articulent autour de 4 axes : Le premier axe est l’étude de la place qu’occupe la médiation en tant que mode de résolution de conflits dans le système juridique français et le système juridique algérien après un rappel de ses fondements et des facteurs expliquant son émergence. Le deuxième axe a trait au statut juridique de la médiation et souligne l’importance de son développement de manière très différente d’un système juridique à un autre. Le troisième axe est lié à l’émergence d’un droit de l’enfant qui nécessite l’intervention du juge pour asseoir son statut sur des bases plus solides que celles de la famille d’aujourd’hui. Le quatrième axe consiste à mettre en lumière comment l’application du droit conventionnel gère les situations de conflits familiaux internationaux relatifs aux enlèvements d’enfants issus du mariage de couples mixtes. C’est dans ce contexte que le droit international privé a été abordé pour mettre en relief les apports et les spécificités des deux droits. / This research is viewed as a comparative study between the French legal system and the Algerian legal system regarding the family mediation. As a conclusion of this work, the observations and reflections are articulated around 4 axes: The first axis is the study of the role that mediation embodies as a tool for resolving conflicts in the French legal system and the Algerian legal system after a reminder of its foundations and factors explaining its emergence. The second axis concerns the legal status of mediation and enlightens the importance of its development in a very different way from one legal system to another. The third axis is related to the advent of a child's right which requires the intervention of the judge to establish his status on a more solid basis than the one of today’s family. The fourth axis emphasises on how the application of conventional law deals with situations of international family conflict related to the abduction of children from the marriage of mixed couples. It is in this context that private international law was approached to highlight the contributions and specificities of the two rights.

This dissertation looks at the position of the unmarried father in South Africa with regard to obtaining access to his illegitimate child. The writer has focused on three distinct eras in South African family law: the position of unmarried fathers in terms of: the common law; Natural Fathers of Children Born out of Wedlock Act; and the Children's Act. The writer has further focused on a case study. This is to emphasis the difficulty which unmarried fathers have when attempting to go through the courts to have access to his child. In terms of South African common law, fathers of illegitimate children did not have any form of parental authority over the child. The mothers of illegitimate children have full parental authority over such children. Access in terms of South African common-law is seen as an incident of parental authority. Unmarried fathers nevertheless had the right to approach the high court to obtain access to their children, if the mother of the child refuses to allow the father to have such access. In the late 1980's and early 1990's, there was an overwhelming amount of applications brought by unmarried fathers in the high courts so as to obtain access to their illegitimate children. The case of Van Erk v Holmer 1992 (2) SA 636 (W) sparked victory for unmarried fathers when the learned judge held that all unmarried fathers of children have an inherent right of access to their children. This victory was short-lived. Subsequent case law and in particular the case of B v S 1995 (3) SA 571 (A) enforced the common law and held that unmarried fathers do not have an automatic right to their illegitimate children and that such fathers will have to apply to the high court for such access. Due to the increase in litigation in the late 1980's and early 1990's regarding a father's access to his child born out of wedlock the Natural Fathers of Children Born out of Wedlock Act commenced on 4 September 1998. The South African legislature adopted the approach taken in the case of B v S 1995 (3) SA 571 (A) and rejected the approach taken in the case of Van Erk v Holmer 1992 (2) SA 636 (W) ie the common law continued to remain the approach taken in South Africa. Legislators recognised that the approach taken in the Natural Fathers of Children Born out of Wedlock Act does not conform to the provisions of the African Charter of the Rights and the Welfare of the Child, the United Nations Convention on the Rights of the Child and equality and dignity provisions of the Constitution of the Republic of South Africa. On 19 June 2006, the Children's Act was effected and will commence once promulgated in the Government Gazette. The writer then determines whether the Children's Act has in practice changed the position of the unmarried father. / JURISPRUDENCE / LLM

Since parental authority in South African law is based on German customary law, and not on Roman law, it exists for the protection of the child. Various protective measures exist to ensure that this goal is reached, mainly in the form of judicial interference with parental authority. An example is the termination of parental authority, or some of its incidents, by means of a court order. This takes place either in terms of the common-law authority of the High Court, or in terms of certain statutory provisions. One of the statutory provisions in terms of which the children's court can terminate some of the incidents of parental authority, is the Child Care Act 74 of 1983. If the children's court is of the opinion that a child is in need of care, it can order that the child be returned to the custody of its parents, or that the child be placed in foster care, or in a children's home or school of industries. There is at present no mechanism in the Child Care Act for ensuring legal representation for children. The draft Children's Bill expands the possible orders that the children's court can make and further provides that a child is entitled to legal representation in children's court proceedings, if necessary at state expense. In New Zealand, families participate in decision-making regarding children in need of care by means of the family group conference. In Scotland, children in need of compulsory measures of supervision are dealt with by a lay tribunal known as the children's hearing. The global movement to recognise and protect both the welfare and autonomy rights of children formed the basis of international-law protection of children, and the children's clause contained in section 28 of the Constitution of the Republic of South Africa 108 of 1996. In order to ensure that the protective goal of child law is reached, I propose that a multidisciplinary lay tribunal be instituted in South Africa to deal with children in need of care, and that legal representation for children in children's court proceedings be made compulsory in certain circumstances. / Private Law / LL. D.

Chez les historiens qui se sont consacrés à l’étude de l’Allemagne contemporaine, plusieurs considèrent qu’en perpétrant un crime aussi barbare que la Shoah, le Troisième Reich a provoqué une « rupture de civilisation » (Zivilisationsbruch) au sein de l’histoire occidentale. En règle générale, ces spécialistes ont réfléchi sur le sens ainsi que sur les implications historiques et philosophiques de cet événement pour le monde contemporain. Peu d’entre eux, toutefois, se sont intéressés au pendant de cette « rupture de civilisation » : le processus de « recivilisation » qui a été à l’œuvre dans la société ouest-allemande au cours des premières décennies d’après-guerre. Caractérisé par le rejet de la violence et du militarisme, par la restauration des normes élémentaires de la civilité ainsi que par l’importance croissante accordée à des valeurs telles que la démocratie et le respect des droits de la personne, ce processus permet en grande partie d’expliquer comment, en à peine deux décennies, les Allemands de l’Ouest ont réussi à édifier un État stable et démocratique sur les ruines d’une dictature génocidaire. En étudiant la présentation du Décalogue dans les catéchismes catholiques, ce mémoire cherche à déterminer le rôle attribué aux prescriptions morales de nature religieuse dans le processus de « recivilisation » de la société ouest-allemande. Il se propose de montrer qu’au cours des années 1950 et 1960, les catéchismes catholiques publiés en RFA ont présenté de plus en plus d’indices d’une volonté que l’on pourrait qualifier de « recivilisatrice ». Ces indices ont surtout pris la forme d’une attention grandissante aux questions relatives à la guerre et à la paix, d’un assouplissement dans la présentation de l’autorité parentale et de l’adoption d’une conception de l’autorité civile fondée désormais sur l’accomplissement de devoirs civiques plutôt que sur l’obéissance aux supérieurs hiérarchiques. / Among scholars who have studied contemporary Germany, many consider that by perpetrating such a barbaric crime as the Holocaust, the Third Reich caused a “rupture of civilizationˮ (Zivilisationsbruch) in the history of the Western world. These experts have reflected on the meaning as well as on the historical and philosophical consequences of the Holocaust for the contemporary world. However, very few of them have examined the other side of this “rupture of civilizationˮ, i.e. the “recivilizingˮ process that occurred in West German society during the first postwar decades. Characterized by the rejection of violence and militarism, the restoration of elementary norms of civility and the growing importance attached to civic values such as democracy and human rights, this process explains how, within barely two decades, West Germans succeeded in building a stable and democratic state on the ruins of a genocidal dictatorship. Using the presentation of the Decalogue in the Catholic catechisms, this master’s thesis examines the role attributed to religious moral norms in the “recivilizingˮ process of West German society. It intends to show that during the 1950s and 1960s the Catholic catechisms published in the FRG presented numerous signs of a “recivilizingˮ will, which consisted in a particular attention to issues of war and peace, an updated view of parental authority and the adoption of a conception of civil authority based on the fulfilment of civic duties rather than on sheer obedience to hierarchy.

Le secret est une notion ancienne, ancrée dans notre législation, qui est généralement le fait des majeurs. Relier le mineur au secret suppose de préciser comment la minorité influe sur le droit au secret dont toute personne - y compris lorsqu’elle est mineure - est titulaire, qu'il s'agisse de l'étendue du droit au secret plutôt plus réduite que pour les majeurs, que de l'exercice de ce droit qui, comme tout droit du mineur est différent et plus complexe.Garder un savoir caché suppose un certain degré de capacité. Or, le statut particulier reconnu au mineur, sujet de droit vulnérable soumis à l’autorité parentale, créé un doute sur sa possibilité de se prévaloir d’un secret. La consécration d’un tel droit pour le mineur n’est pas si évidente et fait l’objet de controverses. Ainsi, le législateur y répond de manière éparse sans en établir une théorie générale applicable aux mineurs. Selon les hypothèses, le droit au secret du mineur passe en effet d’une inexistence à un droit lui consacrant une réelle autonomie.Si le secret est en général une protection, ce qui en fait un droit affaiblissant le pouvoir parental, il peut aussi exposer l’enfant à un réel danger et même l’empêcher d‘accéder à une information le concernant. La richesse de la notion du secret se traduit ainsi spécifiquement lorsque le mineur en est l’objet. Sa vulnérabilité et son incapacité imposant une protection accrue, justifie de réduire le secret ou au contraire de l’étendre. En réalité la mise en œuvre du secret du mineur est différente selon que ce dernier se situe dans une relation avec un tiers ou dans ses relations avec ses parents. / The secret is a former notion, anchored in our legislation, which is made generally adults. To bind the minor with the secret supposes to specify how the minority influence the right to secrecy every person of which - including when she is minor - is a holder, that it is about the extent of the right to secrecy rather more reduced than for the adults, that of the exercise of this right which, as any right of the minor is different and more complex.To keep a hidden knowledge supposes a certain degree of capacity. Yet, the particular status recognized by the minor, the subject of vulnerable right submitted to the parental authority, generates a doubt on its possibility to prevail of a secret. The consecration of such a right for the minor is not so obvious and is controversial. So, the legislator answers it in a scattered way without establishing a general theory applicable to the minors. According to the hypotheses, the right to secrecy of the minor indeed passes of a non-existence in a right dedicating him a real autonomy.If the secret is generally a protection, what makes it a right weakening the parental power, he can also expose the minor to a real danger and even prevent him from reaching an information concerning him. The richness of the notion of the secret is so specifically translated when the minor is the object. Its vulnerability and its incapacity imposing a superior protection, justify to reduce the secret or to spread it. In reality the implementation of the secret of the minor is different depending on whether this one is situated in a relation with a third party or in its relations with his parents.

Chez les historiens qui se sont consacrés à l’étude de l’Allemagne contemporaine, plusieurs considèrent qu’en perpétrant un crime aussi barbare que la Shoah, le Troisième Reich a provoqué une « rupture de civilisation » (Zivilisationsbruch) au sein de l’histoire occidentale. En règle générale, ces spécialistes ont réfléchi sur le sens ainsi que sur les implications historiques et philosophiques de cet événement pour le monde contemporain. Peu d’entre eux, toutefois, se sont intéressés au pendant de cette « rupture de civilisation » : le processus de « recivilisation » qui a été à l’œuvre dans la société ouest-allemande au cours des premières décennies d’après-guerre. Caractérisé par le rejet de la violence et du militarisme, par la restauration des normes élémentaires de la civilité ainsi que par l’importance croissante accordée à des valeurs telles que la démocratie et le respect des droits de la personne, ce processus permet en grande partie d’expliquer comment, en à peine deux décennies, les Allemands de l’Ouest ont réussi à édifier un État stable et démocratique sur les ruines d’une dictature génocidaire. En étudiant la présentation du Décalogue dans les catéchismes catholiques, ce mémoire cherche à déterminer le rôle attribué aux prescriptions morales de nature religieuse dans le processus de « recivilisation » de la société ouest-allemande. Il se propose de montrer qu’au cours des années 1950 et 1960, les catéchismes catholiques publiés en RFA ont présenté de plus en plus d’indices d’une volonté que l’on pourrait qualifier de « recivilisatrice ». Ces indices ont surtout pris la forme d’une attention grandissante aux questions relatives à la guerre et à la paix, d’un assouplissement dans la présentation de l’autorité parentale et de l’adoption d’une conception de l’autorité civile fondée désormais sur l’accomplissement de devoirs civiques plutôt que sur l’obéissance aux supérieurs hiérarchiques. / Among scholars who have studied contemporary Germany, many consider that by perpetrating such a barbaric crime as the Holocaust, the Third Reich caused a “rupture of civilizationˮ (Zivilisationsbruch) in the history of the Western world. These experts have reflected on the meaning as well as on the historical and philosophical consequences of the Holocaust for the contemporary world. However, very few of them have examined the other side of this “rupture of civilizationˮ, i.e. the “recivilizingˮ process that occurred in West German society during the first postwar decades. Characterized by the rejection of violence and militarism, the restoration of elementary norms of civility and the growing importance attached to civic values such as democracy and human rights, this process explains how, within barely two decades, West Germans succeeded in building a stable and democratic state on the ruins of a genocidal dictatorship. Using the presentation of the Decalogue in the Catholic catechisms, this master’s thesis examines the role attributed to religious moral norms in the “recivilizingˮ process of West German society. It intends to show that during the 1950s and 1960s the Catholic catechisms published in the FRG presented numerous signs of a “recivilizingˮ will, which consisted in a particular attention to issues of war and peace, an updated view of parental authority and the adoption of a conception of civil authority based on the fulfilment of civic duties rather than on sheer obedience to hierarchy.

This dissertation looks at the position of the unmarried father in South Africa with regard to obtaining access to his illegitimate child. The writer has focused on three distinct eras in South African family law: the position of unmarried fathers in terms of: the common law; Natural Fathers of Children Born out of Wedlock Act; and the Children's Act. The writer has further focused on a case study. This is to emphasis the difficulty which unmarried fathers have when attempting to go through the courts to have access to his child. In terms of South African common law, fathers of illegitimate children did not have any form of parental authority over the child. The mothers of illegitimate children have full parental authority over such children. Access in terms of South African common-law is seen as an incident of parental authority. Unmarried fathers nevertheless had the right to approach the high court to obtain access to their children, if the mother of the child refuses to allow the father to have such access. In the late 1980's and early 1990's, there was an overwhelming amount of applications brought by unmarried fathers in the high courts so as to obtain access to their illegitimate children. The case of Van Erk v Holmer 1992 (2) SA 636 (W) sparked victory for unmarried fathers when the learned judge held that all unmarried fathers of children have an inherent right of access to their children. This victory was short-lived. Subsequent case law and in particular the case of B v S 1995 (3) SA 571 (A) enforced the common law and held that unmarried fathers do not have an automatic right to their illegitimate children and that such fathers will have to apply to the high court for such access. Due to the increase in litigation in the late 1980's and early 1990's regarding a father's access to his child born out of wedlock the Natural Fathers of Children Born out of Wedlock Act commenced on 4 September 1998. The South African legislature adopted the approach taken in the case of B v S 1995 (3) SA 571 (A) and rejected the approach taken in the case of Van Erk v Holmer 1992 (2) SA 636 (W) ie the common law continued to remain the approach taken in South Africa. Legislators recognised that the approach taken in the Natural Fathers of Children Born out of Wedlock Act does not conform to the provisions of the African Charter of the Rights and the Welfare of the Child, the United Nations Convention on the Rights of the Child and equality and dignity provisions of the Constitution of the Republic of South Africa. On 19 June 2006, the Children's Act was effected and will commence once promulgated in the Government Gazette. The writer then determines whether the Children's Act has in practice changed the position of the unmarried father. / JURISPRUDENCE / LLM

Since parental authority in South African law is based on German customary law, and not on Roman law, it exists for the protection of the child. Various protective measures exist to ensure that this goal is reached, mainly in the form of judicial interference with parental authority. An example is the termination of parental authority, or some of its incidents, by means of a court order. This takes place either in terms of the common-law authority of the High Court, or in terms of certain statutory provisions. One of the statutory provisions in terms of which the children's court can terminate some of the incidents of parental authority, is the Child Care Act 74 of 1983. If the children's court is of the opinion that a child is in need of care, it can order that the child be returned to the custody of its parents, or that the child be placed in foster care, or in a children's home or school of industries. There is at present no mechanism in the Child Care Act for ensuring legal representation for children. The draft Children's Bill expands the possible orders that the children's court can make and further provides that a child is entitled to legal representation in children's court proceedings, if necessary at state expense. In New Zealand, families participate in decision-making regarding children in need of care by means of the family group conference. In Scotland, children in need of compulsory measures of supervision are dealt with by a lay tribunal known as the children's hearing. The global movement to recognise and protect both the welfare and autonomy rights of children formed the basis of international-law protection of children, and the children's clause contained in section 28 of the Constitution of the Republic of South Africa 108 of 1996. In order to ensure that the protective goal of child law is reached, I propose that a multidisciplinary lay tribunal be instituted in South Africa to deal with children in need of care, and that legal representation for children in children's court proceedings be made compulsory in certain circumstances. / Private Law / LL. D.

La kafala n’est pas un concept de droit musulman mais un concept nouveau de droit positif. Il est fort complexe dès lors qu’il est analysé sous l’angle juridique. Sa complexité est inhérente aux multiples questions qu’il soulève. La kafala ne crée pas de filiation, mais confère l’autorité parentale , et le nom pour l’enfant makfoul sans filiation. La transposition de la kafala en droit français a posé problème. L’interdiction de l’adoption posée par le droit algérien a eu un impact négatif sur la kafala car elle est souvent comparée à l’adoption. Le droit français a en effet interdit l’adoption d’un enfant recueilli par kafala. Le makfoul souvent sans filiation n’a pas de statut juridique en France. / Kafala is not an Islamic law concept but a new concept of positive Law. Kafala is a complex legal concept. Its complexity is inherent to the many legal questions it raises. Kafala does not create affiliation, but confers parental authority, and a name for the makfoul (adopted child) without filiation. The transposition of the concept of kafala by the French law has generated a problem. The prohibition of adoption imposed by the Algerian law has had a negative impact on the kafala concept because it is often compared to adoption. French law has actually banned the adoption of a child raised by kafala. The makfoul , often without filiation, has no legal status in France