Dix-huit communautés religieuses cohabitent au Liban. Chaque communauté a son propre droit de la famille et ses propres tribunaux religieux qui tranchent les litiges entre leurs adeptes dans ce domaine. L'insuffisance du droit actuel à gérer certains différends comme le divorce, la répudiation de la femme, la polygamie, le mariage temporaire, la capacité matrimoniale de la femme, les conflits de compétence entre les communautés mêmes, les problèmes du mariage interreligieux, ainsi que ceux qui naissent suite à un mariage civil conclu à l'étranger, tous ces problèmes du statut personnel sont des problèmes de la vie quotidienne, qui ne peuvent rester en suspens. Au Liban, où le mariage civil n'existe pas, le Libanais n'a pas d'existence en dehors de sa communauté. Reste à savoir comment les Libanais pourront continuer de fonctionner à l'intérieur de ce système tout en renforçant leur sentiment d'identité nationale aux dépens de celui d'appartenance religieuse.La question du mariage civil au Liban est une question de chirurgie d'urgence car il représente la solution à tous ceux qui ne croient pas au mariage religieux même à ceux qui y croient mais qui ne sentent pas protégés par ce droit suite au détournement de la loi et en absence de mesure de contrôle claire et stricte. Le renouvellement du droit actuel pour répondre à de nouvelles exigences à travers les religions est une obligation qui pèse sur les hommes religieux. Les Libanais sont conscients de la nécessité d'un changement et aspirent à une telle évolution. / Eighteen religious communities co-habit in Lebanon. Each one of those communities has its own set of family laws as well as its own religious courts that handle and settle all of the conflicts arising between their followers. The current set of laws adopted and applied by each community fails to resolve many of the newly arising conflicts especially those related to the personal statute of their followers. For example, we can state the problems of divorce, women's repudiation, polygamy, temporary marriage, the matrimonial qualification of women, the conflicts between the communities' judicial competences, the problems related to inter-religious marriage, as well as many other recurring problems all of which can either never tolerate being unsettled or are tired of waiting for decades to be resolved. Unfortunately, in Lebanon, where civil marriage is still not applied, the individual has no clear definition beyond the boundaries of his community. What yet still needs to be known is how such an individual will be capable of functioning properly and effectively inside a system in which the national identity is only seen through the eyes of one's religious beliefs.Civil marriage in Lebanon represents the only resort to those who never believe in religious marriage and to even those who do but still feel unsecure due to the lack of the proper, clear, strict, adequate conflict resolution measures. The rehabilitation and renewal of the currently applied laws is indeed an obligation to every religious representative and chief. The Lebanese are aware of that and longing for such an evolution.

Made available in DSpace on 2016-08-03T12:21:01Z (GMT). No. of bitstreams: 1 Christina Takatsu.pdf: 949085 bytes, checksum: 87fc7668b8ae5c0dd65ccad2238d8db6 (MD5) Previous issue date: 2009-12-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The objective of this research is to observe inter-religious marriages. The encounter between two religious cultures can be, and generally is, a source of conflict. The emerging conflicts often occur not because of a different world vision, but basically because the other, by being different, threatens the identity of the individual. Facing this threat, it is necessary to strengthen their own identity. Based on interviews with six couples in inter-religious marriages, and specifically between Christians and Jews, and with children between birth and five years of ages and between thirteen and twenty four years of age, residents of the city of São Paulo, the intention of this research is to analyze how the couples deal with the challenges that arrives when one o the members of the couples belongs to a different religious tradition than the other. One of the principal challenges is how to deal with the religious education and spiritual formation of their children. The primary theoretical reference is Family Systems theory, principally the works of Murray Bowen regarding human behavior within family systems, but the research includes other secondary authorities that deal with the question of inter-cultural marriage. The intention is to discuss the implications of this reality for religious praxis and offer contributions for clinical psychology and the field of religious studies. Psychology needs to rethink its practice, leaving behind its prejudices in relation to religion and including this experience in its studies in order to inform both theory and therapy. This is fundamental in the process of understanding religious values and understanding the religiosity and spirituality of the client. On the other hand, religious institutions need to reflect on their praxis in terms of reaching families that are on the fringes of traditional religion, but still, being inter-religious, need to be recognized and respected as they are. As such, churches need to open themselves, reduce their tendency to look only at themselves and their context, and serve the world around them; even if parts of this world will never be formal members of their community.(AU) / Esta pesquisa tem como objetivo observar o casamento inter-religioso. O encontro de duas culturas religiosas pode e, provavelmente, constituirá fonte de conflito. Os conflitos emergentes podem ocorrer, não por uma visão diferente de mundo, mas essencialmente porque o outro, por ser diferente, ameaça a identidade do indivíduo. Frente à ameaça, é necessário fortalecer a própria identidade. A partir de entrevistas com seis casais em casamentos inter-religiosos, mais especificamente, entre cristãos e judeus, e com filhos com idade entre zero e cinco anos e entre quatorze e vinte e quatro anos de idade, residentes em São Paulo, Capital, pretendi analisar como os casais lidam com os desafios que surgem quando um cônjuge pertence a uma tradição religiosa diferente da do outro. Dentre os desafios, está o de lidar com a educação religiosa ou a formação espiritual de seus filhos. Utilizando-se como referencial a Terapia Sistêmica Familiar, principalmente o trabalho de Paul Watzlawick sobre a comunicação e o de Murray Bowen sobre o funcionamento humano dentro dos sistemas familiares, além de outros referenciais auxiliares para trabalhar a questão intercultural no casamento, pretendi discutir as implicações para a práxis religiosa e oferecer contribuições à clínica psicológica e às ciências da religião. A psicologia necessita repensar sua prática, deixando o preconceito em relação à religião de lado e incluindo essa em seus estudos, de modo a aproximar o discurso e a prática do terapeuta, uma vez que pode tomar consciência de seus próprios valores religiosos quando buscar compreender a religião e a espiritualidade de sua clientela. Por sua vez, as instituições religiosas necessitam refletir sobre sua práxis, de modo a alcançar as famílias que se encontram na periferia das religiões. Famílias que solicitam uma orientação, uma formação religiosa, mas que, sendo inter-religiosas, necessitam ser reconhecidas e respeitadas como tal. Portanto, as igrejas precisam abrir-se, deixar de olhar para dentro de si mesmas e servir ao mundo, mesmo que parte desse mundo nunca venha a se tornar formalmente membro da comunidade.(AU)

En 2012, un couple de Libanais a été autorisée pour la première fois à conclure un mariage civil sur le sol libanais. Bénéficiant d'un fort soutien de la société civile, Nidal Darwiche et Kholoud Sukkarieh, nés respectivement chiite et sunnite, se sont appuyés sur différents textes législatifs et constitutionnels libanais pour remettre en question le système en vigueur en matière du statut personnel. Le droit de la famille libanais se caractérise en effet par un pluralisme judiciaire et législatif, accompagné de la personnalité des lois. Le mariage y est soumis, tant dans la forme que dans le fond, au droit religieux de la communauté de l'époux et aucune législation ne prévoit la possibilité de célébration d'un mariage civil. Les époux désireux d'échapper à l'application de la loi religieuse d'une des dix-huit communautés n'avaient d'autre possibilité, jusque-là, que de se rendre à l'étranger- le plus souvent à Chypre - pour y conclure un mariage civil parfaitement reconnu et enregistré ensuite au Liban. Quels procédés juridiques ont été mis en avant afin d'aboutir à la conclusion de ce mariage ? Comment cette« révolution juridique» a-t-elle été accueillie par les différentes autorités religieuses ? Quelle a été la position de la jurisprudence ? Cette avancée ouvre-t-elle la voie vers l'adoption d'une loi civile libanaise du statut personnel ? La laïcité intégrale peut-elle être adoptée dans le contexte libanais ? La présente thèse porte sur la relation entre la religion et le statut personnel au Liban à travers l'étude de la célébration de mariage. Elle étudie dans un premier temps l'évolution historique qui a conduit à la consolidation du régime de la personnalité des lois religieuses en matière de statut personnel avant d'analyser les réponses offertes pour surmonter ce pluralisme judiciaire et législatif et de conclure sur la portée juridico-sociale du premier mariage civil conclu à l'intérieur des frontières libanaises. / In 2012, a Lebanese couple was authorized to form a civil union for the first time on the Lebanese soil. Receiving great support from the civil society, Nidal Darwiche and Kholoud Sukkarieh, born Shia and Sunni respectively, relied on legislative and constitutional regulations in Lebanese law and questioned, as a consequence, the system that's currently in effect in the personal status field. As a matter of fact, family law in Lebanon is characterized by judicial and legislative pluralism that comes along with personality of laws system. Marriage, in particular, is dominated, whether it comes to its procedure or its content by the religious factor and obeys most of the time to the husband's religious law. There is no specific regulation that takes into consideration the possibility of a civil marriage taking place in Lebanon. Those who want to avoid the 18 different personal status laws in reference to the 18 religious sects that exist, are forced to travel abroad- mainly to Cyprus - in order to civilly tie the knot, a perfectly recognized and registered union in Lebanon. What are the legal methods highlighted that have led to the materialization of this civil marriage? How was this legal revolution welcomed by the religious authorities? What was the jurisprudence's position? Does this progress open the gate towards the adoption of a Lebanese civil persona! status law? Could full secularism be established in Lebanon? This dissertation examines the link between religion and persona! status in Lebanon through marriage's study. It studies first of all the historical social evolution that led to the consolidation of personality of laws system in the personal status field, it observes afterwards complications and solutions to overcome judicial and legislative pluralism, and it ends with the case study and the impacts of the first Lebanese civil marriage.

Les couples mariés qui ont des convictions religieuses fortes doivent respecter deux ordres juridiques parallèles: l’ordre étatique et l’ordre religieux. Des conflits peuvent surgir entre ces deux ordres, notamment lors du divorce des parties. Une brève présentation du droit québécois du mariage et du divorce ainsi que des droits religieux catholique, musulman et juif permet d’effectuer des comparaisons entre ces droits et d’identifier un certain nombre de points de jonctions normatifs. Des voies permettant d’harmoniser les deux univers normatifs sont explorées, dans une perspective de droit préventif: l’adaptation du contrat de mariage civil et du processus de la médiation familiale et la rédaction des ententes entre conjoints. / Married couples with strong religious beliefs must respect two parallel legal orders : the state order and the religious order. Conflicts can arise between these two orders, in particular when the parties divorce. A brief presentation of Quebec’s marriage and divorce laws and catholic, muslim and jewish religious law allows comparison between these systems of law and reveal some normative jonction points. In a preventive law perspective, ways to harmonize these two normative universes are explored : arrangement of the civil marriage contract, of the family mediation’s processus and of the writing of the agreements between partners.

L’objectif central de cette thèse est de montrer que les contrats de mariage religieux de cinq communautés libanaises s’identifient aux contrats de distribution sélective et que les comportements des ménages (en termes de prise de décision, d’offre de travail et de fertilité) sont largement expliqués par cette proximité législative. L’analogie entre ces deux types de contrats apparaît clairement au niveau des points suivants : d’abord, au niveau de l’objet du contrat, contrat d’échange et de réciprocité. Ensuite, au niveau des rapports entre les parties, la femme est assimilée au concessionnaire et l’époux au concédant, il est question de collaboration et d’interdépendance. En outre, au niveau de l’asymétrie dans les obligations des parties, tout comme le contrat de distribution sélective est dit contrat léonin au profit du concédant le contrat de mariage renferme des clauses patriarcales. Enfin, la rupture du contrat pose le problème de la précarité de la situation du concessionnaire. C’est la dimension « asymétrie dans les droits et les obligations » entre les parties qui détermine la proximité de chaque type de contrat de mariage de la distribution sélective. Et c’est par rapport à ce prisme que les choix des ménages seront analysés. Dans cette perspective, l’approche entrepreneuriale de la famille est retenue parmi les modèles d’analyse économique de la famille. Cette approche a l’avantage de considérer que la relation matrimoniale tout comme la relation commerciale est régie par un contrat. Une enquête est menée pour vérifier l’impact de la législation matrimoniale sur les choix des ménages. Les Beyrouthins semblent être les plus sensibles aux clauses contractuelles. / This thesis attempts to look at religious marriage contracts of five Lebanese communities as selective distribution contracts and to explain the economic behavior of households (in terms of decision making, labor supply and fertility) by the proximity between the two legislations. The analogy between these two types of contracts is clear in the following points: First, the analogy is conceived in terms of the purpose of the contract, contract of exchange and reciprocity. Then, at the relationship between the parties, the woman is the dealer and the spouse is the manufacturer, it is about collaboration and interdependence. On the asymmetry in obligations of the parties, as the selective distribution contract is said one-sided contract in favor of the grantor, the marriage contract contains also patriarchal clauses. And finally, the precarious situation of the dealer for breach of contract. This is the “asymmetry in the rights and obligations "between the parties that determines the proximity of each type of religious marriage contract to the selective distribution contract. And it is from this prism that the economic choice of households will be analyzed. In this perspective, the entrepreneurial approach of the family is selected as a model for economic analysis of the family. This approach has the advantage of considering the marital relationship as a relation governed by a contract, as is the case of a trade contract. A survey has been conducted to justify the impact of legislation on the economic choice of Lebanese households. The inhabitants of Beirut seem to be most sensitive to the contractual terms.

Les couples mariés qui ont des convictions religieuses fortes doivent respecter deux ordres juridiques parallèles: l’ordre étatique et l’ordre religieux. Des conflits peuvent surgir entre ces deux ordres, notamment lors du divorce des parties. Une brève présentation du droit québécois du mariage et du divorce ainsi que des droits religieux catholique, musulman et juif permet d’effectuer des comparaisons entre ces droits et d’identifier un certain nombre de points de jonctions normatifs. Des voies permettant d’harmoniser les deux univers normatifs sont explorées, dans une perspective de droit préventif: l’adaptation du contrat de mariage civil et du processus de la médiation familiale et la rédaction des ententes entre conjoints. / Married couples with strong religious beliefs must respect two parallel legal orders : the state order and the religious order. Conflicts can arise between these two orders, in particular when the parties divorce. A brief presentation of Quebec’s marriage and divorce laws and catholic, muslim and jewish religious law allows comparison between these systems of law and reveal some normative jonction points. In a preventive law perspective, ways to harmonize these two normative universes are explored : arrangement of the civil marriage contract, of the family mediation’s processus and of the writing of the agreements between partners.