Diss.--Fachbereich Kulturgeschichte und Kulturkunde--Universität Hamburg, 1997. Titre de soutenance : Wilde Ehen. Zur Lebensweise der Unterschichten zwischen städtischer Bevölkerungspolitik und polizeilicher Repression. Die Freie Hansestadt Hamburg und ihre Schwesterstädte Bremen und Lübeck 1814-1871. / Bibliogr. p. 521-544.

Texte remanié de: Th. doct.--Droit privé--Lille 2, 2000. / Bibliogr. p. 197-228.

Texte remanié de: Th. doc.--Droit--Strasbourg 3, 2002. / Bibliogr. p. 419-438. Webliogr. p. 438-439. Index.

Texte remanié de: Th. doct.--Droit--Limoges, 2000. / Bibliogr. p. 573-619. Index.

Les rapports entre les systèmes juridiques français et maghrébins en matière de conjugalité sont marqués par la divergence. Alors que dans les pays du Maghreb, sous le poids des traditions et de l’influence religieuse, le couple et la famille ne se conçoivent que dans les liens du mariage, en France, la laïcisation du droit a laissé apparaître un système de conjugalité à la carte. Mariage hétérosexuel, mariage homosexuel, PACS ou concubinage, dans l’exemple français les individus ont un droit d’option quant à leur mode d’union. À une époque où les flux migratoires ne cessent de croître, ces différences de régulation de la conjugalité soulèvent d’innombrables difficultés, notamment celle de la circulation des individus et de leur statut personnel. Certains théoriciens pensent que cette divergence est irréductible puisqu’elle exprime un choc des civilisations. Or, en réalité, il s’agit d’un décalage engendré par la différence dans les rythmes des évolutions socio-juridiques. Sous le poids du multiculturalisme, de l’influence des droits fondamentaux et des défis économiques, ce décalage tend aujourd’hui à se résorber. Incidemment, cela démontre que le rapprochement entre les systèmes juridiques français et maghrébins est envisageable en matière de conjugalité / '

Le droit de la famille ivoirien ne reconnait pas les unions de fait. Pourtant elles sont créatrices de famille, une entité dont il est censé protéger les membres les plus vulnérables, en occurrence, les femmes et les enfants. Ces unions sont très souvent des mariages coutumiers ou religieux régis par des règles réputées discriminatoires à l'égard des femmes. Leur non-reconnaissance revêt donc un désavantage certain pour les conjointes de fait d'autant plus que la famille patriarcale est le lieu où l'inégalité s'exerce de façon patente ou indirecte. En effet, cette situation entérine à l'égard des conjointes de fait une insécurité juridique renforcée par la multiplicité des systèmes de droit du mariage. Mais aussi une insécurité économique lorsqu'à la rupture de l'union, la précarité financière qui les caractérise déjà, pour la plupart, se trouve être accentuée par l'absence de répartition des ressources familiales, le tout dans un contexte où le filet social est quasi inexistant. Dans une approche à la fois pluraliste et féministe, le présent mémoire propose une analyse qui met en lumière les interactions entre le rejet des mariages coutumiers et religieux disqualifiés en unions de fait et la condition juridique et socio-économique précaire des conjointes de fait. C'est au nom de la prétention de l'État au monopole de la production du droit que les normes coutumières et religieuses sont éjectées, et c'est au nom du pluralisme culturel des communautés ayant des engagements normatifs différents que les droits des femmes sont sacrifiés. Aussi ce mémoire suggère-t-il une harmonisation des sources normatives en présence et une refonte genrée du droit de la famille ivoirien. L'objectif est d'aboutir à un droit de la famille repensé à l'aune de son contexte et des principes d'égalité et de liberté / The Ivorian family law does not recognize de facto relationships. Yet these relationships create families, whose most vulnerable members, namely women and children, are not protected by the law. These unions are often customary or religious marriages governed by gender discriminatory rules. Their non-recognition therefore has a definite disadvantage for de facto spouses, especially in the patriarchal family where inequality is directly or indirectly exercised. Indeed, this situation confirms with regard to de facto spouses a legal insecurity reinforced by the multiplicity of marriage law systems. But also, an economic insecurity when at the breakdown of the union, the financial precariousness which already characterizes theses unions, is accentuated by the absence of distribution of family resources, and the absence of a social safety net. This master thesis proposes an approach both pluralist and feminist which highlights the interactions between the rejection of customary and religious marriages considered as de facto relationships and the precarious legal and socioeconomic conditions of de facto spouses. It is in the name of the state's claim to legal monopoly that customary norms are ejected, and it is in the name of the cultural pluralism of communities with different normative commitments that women's rights are sacrificed. It therefore suggests a harmonization of the normative sources at play and a gendered overhaul of Ivorian family law. The objective is to achieve a family law revisited in the light of its context and the principles of equality and freedom

Le Code civil permet à ceux qui souhaitent partager leur existence d'opter pour l'une des voies suivantes : vivre en concubinage, conclure un P.A.C.S. ou s'unir par le mariage. Tout à fait distinctes en 1999, ces trois formes de conjugalité sont de plus en plus souvent appréhendées de façon unitaire par la règle de droit, au point de pouvoir évoquer l'émergence d'un véritable droit commun des couples. Cette tendance à l'harmonisation, voire à l'uniformisation, a été clairement perçue par la doctrine et a été expliquée de plusieurs façons. Témoin d'une emprise des principes d'égalité et de non-discrimination pour les uns, ce droit commun s'expliquerait, pour d'autres, par la prise en compte de la seule communauté de vie. Ces explications nous ont toutefois semblé insatisfaisantes et c'est en observant les rapports entretenus entre couple et politique que cet élan unificateur nous a paru compréhensible: le droit commun des couples existe en raison de l'utilité qu'il présente pour la réalisation des fonctions étatiques, qu'il s'agisse de ses fonctions sociales ou économiques. De lege Lata, la règle de droit, moyen d'action du politique, ne reconnaît donc les couples unitairement que si cette appréhension est utile à l'Etat. Cette utilité est toutefois perçue ponctuellement, ce qui conduit à un droit commun lacunaire, construit par strates successives et incohérentes. Une réflexion d'ensemble sur l'utilité des couples pour la mise en œuvre des fonctions étatiques, associée à la défense essentielle d'une préservation · : du pluralisme, permettrait de reconstruire, de lege ferenda, un droit commun des couples plus cohérent et plus logique. / The civil code allows those who wish to share their lives to choose one of the following ways: to live a concubines, sign a P.A.C.S or to be united in marriage. Distinctly different from each other in 1999, these thee forms of union are more and more similar under the rule of law to the extent that a true common law for couples seems to have emerged. This trend towards harmonisation and standardisation was clearly perceived by the doctrine and was explained in several ways. Proof of the influence of the principles of equality and of non-discrimination for some, this common law would be explained by others as the taking into account of the only lifepartnership. These explanations seemed unsatisfactory to us and it was in observing the relations between couples and politics that this unifying momentum seemed comprehensible to us: the common law of couples exists due to the utility that it presents to establish state functions, whether they be social or economic. De lege lata, the rule of law, the means of political action only recognizes couples individually if this apprehension is useful to the State. This utility is perceived from time to time, which leads to a Jack of common law, built by successive and incoherent levels. A review of the usefulness of couples for the implementation of state functions, in association with the essential protection of the preservation of pluralism, would allow for the reconstruction, de lege ferenda, of a more coherent and more logical common law for couples.

Historicamente, a família, célula básica e fundamental da sociedade, sempre evoluiu e se moldou ao contexto social em que esteve inserida. Especialmente no Brasil, o conceito de família sofreu substancial modificação desde a colonização, e, principalmente nas últimas décadas, para acompanhar os fenômenos e anseios sociais. De uma família patriarcal constituída exclusivamente pelo casamento, voltada para sua preservação enquanto instituição, passou-se a uma família fundada no afeto e voltada para a realização de seus integrantes. Diante de tal evolução, sacramentada pela Constituição Federal de 1988, algumas relações informais habituais na sociedade, mas vistas com desprezo e inferioridade por grande parte da população, passaram a ser reconhecidas e tuteladas pelo Estado. Nesse contexto, uniões informais duradouras, públicas e contínuas entre homem e mulher desimpedidos de casar, com objetivo de constituir família, foram reconhecidas como verdadeiras entidades familiares, sendo denominadas de uniões estáveis. No entanto, em consonância com o modelo monogâmico ordenador do sistema jurídico brasileiro, uniões informais concomitantes a outra relação jamais receberam tratamento legal que lhes tenha atribuído efeitos patrimoniais, tendo o legislador civilista cuidado apenas de restringi-los Tal histórica omissão legislativa não impediu, todavia, que, em um contexto social marcado pela pluralidade de formas nas relações afetivas e por uma contradição de desejos inerentes à maioria dos seres humanos – de um lado, o de ser o único na vida do parceiro; e, no outro, o de ter mais de um parceiro –, as uniões simultâneas, de tão reincidentes, alcançaram o status de fato social, o qual, todavia, por uma série de razões, continua a ser visto com severas restrições pela própria sociedade, e, consequentemente, pelo Direito. Tais uniões adquirem especial relevância para o mundo jurídico no momento em que ocorrem os seus rompimentos, seja pela morte, seja pelo simples desejo de uma das partes envolvidas. Nasce, então, uma das questões de maior complexidade e de difícil solução no Direito atual: a de conciliar a sensação de injustiça, que muitas vezes paira quando do rompimento de tais relações, com o sistema jurídico atual, o qual não só não reconhece tais uniões como entidade familiar, como veda expressamente seu reconhecimento como união estável O trabalho tem como foco o estudo dessas uniões simultâneas, as quais podem ser formadas tanto por pessoas impedidas como por pessoas desimpedidas de casar ou de constituir união estável, em especial o tratamento jurídico a elas conferido e os efeitos jurídicos que podem gerar. Assim, a primeira parte do trabalho volta-se precipuamente para os aspectos históricos, sociológicos e psicológicos que envolvem as uniões simultâneas, para que, ao final, se possa alcançar um entendimento jurídico sobre o tema, coerente não só com o sistema jurídico, mas também com a realidade sociocultural da atualidade. / Historically, the family, the basic and fundamental unit of society, has always evolved and shaped itself with the social context in which it was inserted. Especially in Brazil, the concept of family has undergone substantial changes since its colonization, and mainly in recent decades, in order to monitor the social phenomena and expectations. From the patriarchal family, consisting solely by marriage and aiming at its preservation as an institution, the family unit has changed to a family based on affection and concerned with its members’ fulfillment. Due to such developments, empowered by the 1988 Constitution, some usual informal relationships in society, although viewed with contempt and inferiority by much of the population, were recognized and protected by the State. In this context, long-term, ongoing public relationships between man and woman unimpeded to marry, aiming at constituting a family, were recognized as genuine family entities and called stable unions. However, in line with the monogamous model of the Brazilian legal system, an informal relationship concomitant to another relationship has never received the legal treatment to assign it propriety rights, being the civil legislator, in such a case, only concern in restricting them However, in a social context characterized by the plurality of forms in affective relationships and by a contradiction of desires inherent in most humans beings – in one hand, the desire of being the only one in the partner’s life; and, in the other, the desire of having more than one partner - such historic legislative omission has not prevented simultaneous relationships, for being so recidivists, from attaining the status of a social fact, which, for a number of reasons, remains to be seen with severe restrictions by the society itself and hence by the Law. Such unions acquire special relevance to the legal world at the time of their breakups, either by death, or by the simple desire of the parties involved. At this moment, one of the most complex and difficult issues to solve in the current Law is how to conciliate the feeling of injustice, which often hangs when the breakup of such relationships occurs, with the current legal system, which not only does not recognize such unions as a family unit, but it expressly forbids its recognition as a stable union This paper focuses on the study of these simultaneous relationships, which can be formed both by impeded persons as well as unimpeded ones to marry or to constitute stable unions, in particular, the legal treatment given to them and the legal consequences that may result. Therefore, the first part of this study turns primarily to the historical, sociological and psychological aspects involving simultaneous unions, so that in the end, one can achieve a legal opinion on the issue not only consistent with the legal system, but also with the sociocultural reality of present days.

Texte remanié de: Thèse de doctorat--Faculté de droit--Université de Fribourg, 2005.

Texte remanié de: Thèse de doctorat--Sociologie--Paris 5, 2005. / En appendice, éléments de l'enquête. Bibliogr. p. 269-275.