The co-occurrence of domestic violence (DV) and child maltreatment is high. Response to both problems has historically been via two different systems. However, child protection workers are increasingly asked to respond to this co-occurrence since research has identified that exposure to DV can negatively impact on children and that child maltreatment often co-occurs with DV. This study looks at child protection systems response to families affected by DV by using two research methods. First, a systematic review was conducted using research papers focusing on child protection workers response to families experiencing DV. Second, a critical discourse analysis of current Australian child protection policies was conducted. Findings from the systematic review show that child protection workers' response to abused mothers went from treating them as 'mad' in the 1980s, to labelling them 'failure to protect' in the 1990s and early 2000. These findings showed continued focus on abused mothers rather than on perpetrators of DV. Some contradictions were found around child removal data. However, important links were found between re-notification of children and subsequent removal. Findings from the Australian policy analysis revealed that most policies referred to DV as a child protection issue and used a feminist definition of DV. However, not all states had detailed guidelines on how to intervene safely and effectively with families affected by DV. Discussions and recommendations focus around the pressing need for more DV expertise within child protection systems. It also discusses the issue of responsibility placed on abused mothers while perpetrators of DV remain invisible. Finally, it discusses the response to children exposed to DV compared to the response to children exposed to DV who are also victim of direct child maltreatment. The key recommendations of this study are to have DV expertise within the child protection systems, to empower abused mothers rather than blaming them, which implies putting the responsibility back on the perpetrator of DV and to have resources and systems in place before responding to child exposure to DV as child maltreatment per se.

This master's thesis deals with a symbolism of tortoise in fine art. The text is limited to the European art only, to keep the range of the thesis sustainable. The thesis is devided into three parts. The first chapter focuses on literature, as a source of meanings for fine art. There are in detail described beginnings of literature about turtles and development of the dominant lines of their symbolism until 17th century. It is about "Tortoise-Lady", "Tortoise-Beast & Heretic" and "Slow Tortoise". Within the second part there are briefly mentioned the shades of turtle meanings that were not specified in the previous chapter due to the time period limitation. The third section includes a case study of the painting "Bathers with a Turtle" by Henry Matisse. It contains also occurrence of "Tortoise-Lady" within the history of art.

Text in Afrikaans / By ontbinding van 'n huwelik buite gemeenskap van goed beskik die hof oor 'n diskresionere bevoegdheid om 'n herverdeling van bates van die onderskeie boedels te gelas. Die voorvereiste, naamlik 'n bydrae tot die instandhouding of vergroting van die boedel van die ander en die uitleg van die bewoording van die wet bring egter mee dat die hof se diskresie om 'n billike herverdeling te beveel ingekort is. Bydrae behoort op gelyke vlak tesarne met al die relevante faktore 'n rol te speel. Huwelikswangedrag behoort 'n beperkte rol te speel by herverdelingsbevele. In sekere gevalle sal dit egter onbillik wees om skuld as faktor te ignoreer. Die skuld van die party teen wie die verdeling gevra word behoort nie 'n rol te speel nie. Sekere wetswysiginge is nodig ten einde die doel van die wet, naamlik bereiking van geregtigheid tussen die partye, te bewerkstellig. / On dissolution of a maniage out of commwrity of property the court has discretionary power to order a distribution of the assets of the different estates. The precondition, namely a contribution to the maintenance or increase of the estate of the other, and the interpretation of the words of the act, however, results in a curtailment of the court's discretion to order a just and equitable distribution. Contribution should play a role on the same level as all the other relevant factors. Misconduct should play a restricted role in a redistribution order. However, in certain cases it would be inequitable to ignore misconduct as a factor. The misconduct of the party against whom the redistribution is sought should not play a role. Certain amendments of the act are necessary to achieve the aim of the act, namely the attaining of equity between the parties. / Private Law / LL. M.

D.Litt. et Phil. / In recent research studies that have been done within the cadre of family sociology, researchers have emphasised the fact that the role of the man in the family is an important topic. This interest in the role of the husband/father has been facilitated by significant trends and changes of our time, manifesting world-wide, as well as in South Africa. These trends, such as the continuous rise in the rate of married women entering the labour market and the accompanying issues raised by changes in terms of the spouses' participation in household and childcare responsibilities, affect family life extensively. More researchers and theorists are now focussing on the shift from the man's role in the family as sole breadwinner to that of the active nurturant father within the context of a marital relationship characterised by companionship and an equal partnership between the spouses. For several decades the focus in South Africa, as in the case of other countries, fell on the increasing interface between work and family life, within the work/family spillover model, as experienced by the working married woman and how her marital and familial relationships are influenced by it. While it is clear from these research results, especially from those studies conducted in South Africa, that most men are no longer the sole or primary breadwinner in the family, it is less clear what new patterns of commitment and involvement these men are developing with regard to their family life. A related methodological shortcoming of sociological research on the husband/father role to date is that much of these research projects have relied on the wife/mother's report on her husband's attitude towards domestic responsibilities, his spousal and paternal conduct and the quality of the father-child relationship. As a result of this perspective on the changing role of the husband/father, the question arose as to what the situation in South Africa might be. The aim of this research was to shed light on the man's perception of his roles as husband and father in the dual-earner family and to what extent this perception may or may not stand in relationship to his experience of marital integration. In this quantitative research project the respondents were selected from the Gauteng area by means of purposive and snowball sampling.

The first stories written in Sepedi deal almost exclusively with the problem of urbanisation, and its ensuing atrocities. Then, halfway through the previous century, Matsepe distinguished himself by diverting from his predecessors’ subject matter completely. In the nine novellas that he authored, Matsepe writes about the traditional way of life, and only refers to white people twice, and the references are made to the Voortrekkers in both instances. The descriptions of the traditional way of life are so well-rounded and complete that the question arises of whether he focused his depictions to give an accurate reflection of the reality of the way of life of the people in his writing. This, then, becomes the subject matter of this research. The researcher is himself one of those people Matsepe writes about, although of a different generation. This leads him to consult external primary and secondary sources about the traditional way of life, in order to familiarise himself with traditional realities. Other than textual sources, including Mönnig’s comprehensive monograph about the Bapedi, the researcher also consulted with tribe elders, including chiefs, traditional healers (among whom the women are considered to be the most reliable informants in practice) and members of the village council. This is the first study of its kind to be undertaken in Sepedi. The theoretical pitfall of this study is that even the largest body of literature portrays the reality in a calculated manner, much like a work of fiction. The depiction of reality is inherently tied to the worldview of the author, and to that of his/her audience. This uncertain reality makes for delicate research, and it presupposes that the researcher has to familiarise himself with Matsepe’s biographical history: the circumstances he grew up in, his status in the community, his worldview, his achievements and failures, to name but a few. This study does not focus of Matsepe’s entire body of work, but rather on Megokgo ya Bjoko specifically, as it is (a) seen as the most interesting and satisfying in his oeuvre, and (b) comprehensive and realistic in its representation of the traditional way of life of the North Sotho people. It is clear, though, in his entire body of work that Matsepe had intimate knowledge of the political system of the tribe, as well as the legal practices and social customs; and that he depicted them accurately. The primary subject matter in his stories problematises the tribal legal practices to the extent of bordering on the absurd. The reality described in his stories encompasses characters or persons, events, place and space, time, and the cultural objects that are of interest. Bearing these categories in mind, the distinction has to be made between what is (a) real, (b) fictitious, but true to life, and (c) purely fantasy. This distinction is vital, as there is the possibility that some of the characters, such as king, may have existed in reality, and that certain events may have taken place in their lifetimes, thus rendering them historically factual. Matsepe’s characters all appear to be fictitious. What is real, however, is his depiction of the hierarchy and social order among various chiefs, as well as that between the king and his council. The various categories of witchdoctors, traditional healers and witches are also truthfully depicted in terms of their respective professions. The kings chief wife is also of importance in the depictions, as she is the bearer of the heir to the throne, and is married though the tribe. Other important figures include the malome and the rakgadi. The events depicted are also mostly fictitious. That which happens in the chief’s village is naturally of great importance, and Matsepe spends a lot of time on the representation of court cases. The king and his council play a vital role in these legal proceedings. The king is the leading character in the depiction of battles, as he leads his army in war. If the king is to be taken prisoner, he is charged and tried, as he would have lost the battle, but his blood would not be spilt. Prior to battle, the king would also negotiate with surrounding chiefs to ensure that they remain neutral during the battle, and that they are to provide shelter for some of his followers if the need were to arise. After the death of a king, there are prescribed rites, rituals and ceremonies that have to be performed. The same is expected if the senior prince were to die, but the surrounding chiefs would not necessarily act in accordance with the prescriptions. This radical behaviour leads to derision, conflict, and to eventual war, in Megokgo ya Bjoko. As previously stated, the traditional healers, witchdoctors and witches play an important role in Matsepe’s writing. Detailed depictions of their practices, beliefs, instruments and followers, areas of specialisation and status within the community are given. The most important practitioners among them are almost exclusively in service to the king’s court, and may only administer to the general public with the king’s permission. Other important figures are the malome and rakgadi, who perform the rites and rituals of weddings and funerals. In Matsepe’s stories, the various and multitudinous rituals and duties that have to be performed tend to lead to conflict and violence. The importance of cattle also plays a role in terms of ceremonies and rituals. The roles and status of women are also described. Matsepe highlights the woman’s subordination to her husband, an example of which is depicted in the Leilane family where the wife will not share a meal with her husband. The work ethic of the women is also mentioned in (a) Morara’s conversation with an old friend, and (b) in Morara’s homecoming after visiting his close friend. Social occasions, such as beer parties, competitions and feasts to celebrate a boy’s accomplishments in tribal school are also accurately described; and the beer pot and ladling calabash are important instruments for such occasions. The space and place of Matsepe’s fictional world could be anywhere in Sekhukhuneland. The timeframe, however, is precise, inasmuch as every event occurs on the eve of the Voortrekkers’ arrival. This is not significant in and of itself, but because it occurs simultaneously with the appearance of the Halley’s comet, the timeframe’s specificity gains importance. In Megokgo ya Bjoko there are two events that are directly associated with the occurrence of Halley’s comet; namely the crow episodes that are related to the witchdoctors’ throwing of the bones. Halley’s comet, the arrival of the Voortrekkers, the many rituals and ceremonies, the cultural objects such as the ladling calabash, the picking of berries for the weaving of sleeping mats, etc are the only elements in Matsepe’s writing that are depicted as they are in reality. The role of the crows could be either pure fantasy, or ascribed to the superstitions of the people, as magic and divination were realities of the time, and can thus also be said to be a depiction of reality. Matsepe’s imaginary world is a fictitious reality that is true to life. It is so true to life, in fact, that the question arises whether he wanted to preserve the traditional way of life through writing his stories, for future generations; or whether he merely wanted to tell an interesting story against the backdrop of tradition. In writing Magokgo ya Bjoko, his choice is apparently the latter. For this purpose he utilises a nameless, unreliable narrator, who perpetually exposes the reader to his worldview, who loses his train of thought occasionally and asks for assistance, and who describes war and bloodlust in the enduring time of peace. He admits, though, that the ancestors are required to intervene and to reprimand those who do not fulfil the obligations of their duties; leading to the statement, respectfully made, by Groenewald in Die Feesbundel to Prof. E.B. van Wyk: “... his narrator is more than just a point of contact; he becomes a leading character and a symbol, and it is through him that the satire comes to life”. AFRIKAANS: In die eerste geskrewe verhale in Sepedi, behandel die skrywer uitsluitlik die probleem van verstedeliking en al die aaklighede wat daaruit voortspruit. Teen die helfde van die vorige eeu tree Matsepe na vore, en sien van die praktyk van sy voorgangers volkome af. In sy nege novelles/romans beskryf hy die tradisionele leefwyse van sy mense, en in slegs twee van sy werke word daar na blankes verwys, wat in beide gevalle die Voortrekkers is. So volledig word die tradisionele opset beskryf dat die vraag onwillekeurig onstaan of sy beskrywing nie hierop toegespits was om slegs ‘n getroue weergawe van daardie werklikheid te gee nie. Dit word dan die onderwerp van hierdie navorsing. Die navorser is uiteraard self een van daardie mense, hoewel nie deel van daardie tydsgewrig nie. Daarom bedien hy hom ook van ander bronne om hom van die tradisionele werklikheid te vergewis. Behalwe geskrewe werke, soos o.a. Mönnig se lywige monografie oor die Bapedi; word ook van die oudstes in die stam geraadpleeg: opperhoofde, verskeie kruie dokters wat o.a. vroue (in die praktyk as die betroubaarste informante bewys) insluit en raadsmanne. ‘n Sodanige studie is nog nie vantevore in Sepedi onderneem nie. Vereers het die ondersoeker hom van die teoretiese grondslag van sy navorsing vergewis, wat van belang is. Hieruit blyk dit dat selfs die grootste verdigsel, soos ‘n sprokie, nie anders kan as om die werklikheid tog op ‘n bepaalde manier op te roep nie. Dit hou uiteraard met die ervaringswêreld van die outeur, maar ook van sy leser, verband. En juis dít maak so ‘n onderneming soos wat hierdie in die vooruitsig stel, ‘n uiters delikate studie. Dit veronderstel o.a. dat die navorser hom op die hoogte moet stel van die lewensgeskiedenis van Matsepe: die lewesomstandighede waaronder hy groot geword het, die status wat hy in die gemeentskap geniet het, sy lewensbeskouing, sy prestasies en mislukkings, ens.Ofskoon Matsepe se prosawerke in die geheel te neem, by hierdie ondersoek in aanmerking geneem word, word die fokus op sy Megokgo ya Bjoko toegespits. Die redes hiervoor is dat: (a) dit literêr beoordeel, die interessantste asook bevredegindste van sy oeuvre is, en (b) sy werke inhoudelik, m.a.w. t.o.v. die tradisionele lewe van die Noord Sotho, ruimskoots ooreenstem. Dit kom duidelik in al sy werke na vore dat hy met die politieke stelsel van die stam intiem vertroud was, die regstelsel op die punte van sy vingers gehad het, en die sosiale en kulturele patrone en gebruike getrou kon weergee het. Vir die probleemstelling in al sy verhale lê hy die vinger op skuiwergate in die regstelsel en bou hy dit uit totdat dit aan die absurde grens. Die beskrywing van die verhaalwerklikheid raak die volgende sake: die karakters of persone, die gebeure, die plek, die tyd, asook die kulturele voorwerpe van belang. Met die oog hierop word daar onderskei tussen dit wat (a) werklik is, (b) denkbeeldig maar lewensgetrou is, en (c) pure fantasie is. Die onderskeid tussen werklikheid en lewensgetrouheid is in verhale van dié aard noodsaaklik omdat sekere persone/karakters, soos konings, werklik kon bestaan het. Daar mag dan selfs gebeurtenisse wees wat tydens hulle leeftyd waarlik plaasgevind het.Wat die Matsepekarakters betref, is hulle klaarblyklik almal denkbeeldig. Wat wel deel van die werklikheid uitmaak, is die seniortydsorde tussen die verskillende opperhoofde asook dié tussen die koning se raadmanne. So ook kom die verskillende kategorië van kruiedokters, toordokters en hekse, én wat hulle onderskeie professies is, ter sprake. So ook is die koning se hoofvrou belangrik omdat die troonopvolger uit haar gebore word en sy deur die stam getrou is. Ander belangrike figure is die malome en die rakgadi.Die gebeure of handeling is hoofsaaklik denkbeeldig. Dit wat in die hoofstat plaasvind, is uiteraard baie belangrik. Matsepe staan ‘n aansienlike deel van sy vertelling aan hofsake af. Hierin speel die koning en sy raadsmanne ‘n belangrike rol en eweneens in die prosedure hiertydens ter sake. En tydens veldslae is die koning die vernaamste figuur. Hy ly sy leërs in die oorlog en word aan sy mondering uitgeken. Word hy gevange geneem, het hy die veldslag verloor en word tereggestel, maar sy bloed mag nie vergiet word nie, want hy is nie ‘n hond nie. Maar vooraf onderhandel hy met omliggende opperhoofde dat hulle neutraal in die stryd moet staan en ook sommige van sy volgelinge tydens die oorlog moet herberg.Na die afsterwe van ‘n koning word bepaalde rituele en seremonies nagekom. As hy ‘n senior vors is, hoort ook die omliggende opperhoofde hulle aan die voorskrifte te hou. Dié is ingrypend van aard en lei in Megokgo ya Bjoko juis tot kwaaivriendskap en latere oorlog.‘n Belangrike plek word aan die rol van die verskillende toordokters, kruiedokters en hekse toegesê. Nie net hulle doen en late word beskryf nie, maar ook hulle mondering, gevolg, spesialiteit en status. Die vernaamste onder hulle is aan die koningshof verbonde en mag slegs met koningstoestemming die gewone burger bedien.Die malome en rakgadi is vername mense. Tydens huwelike, dood en begrafnisse speel hulle ‘n belangrike rol. ‘n Veelvoud van rituele en verpligtinge moet nagekom word, en in die Matsepeverhale lei dit gewoonlik tot groot onenigheid, twis en gewelddadigheid. Die belangrikheid van die bees kom ook hiertydens ter sprake.Die rol en status van die vrou kom ook onder die soeklig. Matsepe beskryf enertyds haar onderdanigheid aan haar man, soos in die geval van die Leilanehuishouding waar hulle ook nie saam die ete nuttig nie, en andertyds, haar daadkrag, soos beskryf word in (a) die gesprek tussen Morara en sy ou vriend, en (b) Morara se tuiskoms na sy besoek aan sy goeie vriend.Sosiale geleenthede, soos bierpartye, prysdigwedstryde en feesgeleenthede om ‘n seun se welslae tydens die stamskool te vier, word beskryf en in hierdie navorsing aan die werklikheid gekontroleer. Van groot belang natuurlik is die bierpot en die skepkalbas; spesiaal vir sodanige geleenthede.Ten opsigte van die wêreld of ruimte waarbinne gebeure afspeel, kan dit enige plek in Sekhukhuneland wees. Die tydstip, daarenteen, word presies bepaal, nl. dat alles plaasvind aan die vooraand van die koms van die Voortrekkers. Dit op sigself sou geen besondere betekenis gehad het nie, behalwe dat gebeurtenisse in tyd afloop. Maar hier is die betekenis hiervan dat die koms van die Voortrekkers destyds met die verskyning van die Halley-komeet saamval. Daar is twee geleenthede in Megokgo ya Bjoko wat met die Halley-komeet geassosieër word, nl. die kraaie-episodes wat met die toordokters se dolosse verbind word. Die Halley-komeet, die koms van die Voortrekkers, die talle rituele en seremonies, voorwerpe soos die skepkalbas vir die bier, die pluk van bessies vir die vleg van slaapmatte, die gras pons, ens, is die enigste sake wat aan die werklikheid toegesê kan word. Die rol wat die kraaie speel kan òf totale fantasie wees, òf kan aan bygeloof toegeskryf word: want daardie toorkuns was ‘n werklikheid vir daardie, en is dan soos die Halley-komeet nie deel van ‘n verbeeldingskug uitmaak nie.Die wêreld wat Matsepe in sy werke optower, is wel ‘n fiktiewe werklikheid, maart word tewens so getrou geteken dat die vraag ontstaan of hy nie die tradisionele lewenswyse, deur die storie wat hy vertel, wou opteken dat nie dit iewers op skrif vir die nageslag bewaar kan bly, en of hy bloot ‘n interessante storie wou vertel waar die tradisionele as die agtergrond dien waarteen die gebeure afspeel. Hy het met die skrywe van Megokgo ya Bjoko kennelik die tweede opsie gekies. Hiervoor gebruik hy ‘n naamlose vertellerkarakter wat vertel, wat sy lewesbeskouing herhaaldelik aan die leser opdring, wat die draad van sy storie plek-plek verloor, en vra dat iemand anders moet help, wat stryd, oorlog en bloederigheid beskryf en oplaas in ewedurende vrede voorhou. Maar, erken hy terselfdetyd dat die voorvaders van tyd tot tyd moet ingryp en die karwats moet inlê om diegene wat ander afknou tot verantwoording te roep. Die laaste word in dié verband kom Groenewald toe waar hy in die feesbundel aan Prof. E.B. van Wyk gewy, verduidelik: “... sy verteller is meer as net ‘n gesigspunt; hy word hoofkarakter; ook simbool, en deur hom kry die satire sy beslag”. / Thesis (DLitt)--University of Pretoria, 2011. / African Languages / unrestricted

The aim of this work is to analyze quranic feminist interpretation focusing on controversial verse 4:34. We attempt to demonstrate the way islamic feminist exegets deal with the key concepts of this verse mostly notion of male authority (qiwwama and faddala), female obedience (qanitat) and disobedience (nushuz) and wife beating (idribuhunna) through the islamic feminist hermeneutical principles mainly contextual, holistic and through reexamination of terminology. Particular arguments, approaches and interpretative manoeuvres of feminist Qurʼanic exegesis aiming to legitimize gender egalitarian reading of the Qurʼan and challenging centuries of andocentric exegetical tradition will be examined.

Intimate partner violence is endemic in the United States. According to the American Medical Association (1992), one-fifth to one-third of women will sustain violence from a partner or ex-partner in their lifetime. The relevant literature was organized by ICD-9-CM categories. This study examined the health consequences of partner abuse in a sample of community women using a sample consisting of 564 women in three ethnic groups. Because prior research has failed to account for variations by type of abuse on health consequences, this study assessed psychological abuse, violence and sexual aggression by women's partners. To determine whether or not different types of abuse had an effect on women's health, hierarchical regression analyses were conducted. The regression equations were calculated for women within each ethnic group to facilitate identification of similarities and differences and to control for ethnic differences in risk for specific diseases. The results were consistent with past research on health consequences of abuse and extended the prior literature by showing that psychological abuse had a pervasive effect on health conditions, distress and use of health care resources. Additionally, ethnic differences emerged. As expected, ethnicity appeared to function as a moderator. Clinical implications and recommendations are made for future research, suggesting the development of a new assessment tool for partner abuse screening.

Libertines Real and Fictional in Rochester, Shadwell, Wycherley, and Boswell examines the Restoration and eighteenth-century libertine figure as it appears in John Wilmot, Second Earl of Rochester's Satyr against Mankind, "The Maim'd Debauchee," and "Upon His Drinking a Bowl," Thomas Shadwell's The Libertine, William Wycherley's The Country Wife, and James Boswell's London Journal, 1762-1763. I argue that the limitations and self-contradictions of standard definitions of libertinism and the ways in which libertine protagonists and libertinism in general function as critiques of libertinism. Moreover, libertine protagonists and poetic personae reinterpret libertinism to accommodate their personal agendas and in doing so, satirize the idea of libertinism itself and identify the problematization of "libertinism" as a category of gender and social identity. That is, these libertines misinterpret-often deliberately-Hobbes to justify their opposition and refusal to obey social institutions-e.g., eventually marrying and engaging in a monogamous relationship with one's wife-as well as their endorsement of obedience to nature or sense, which can include embracing a libertine lifestyle in which one engages in sexual encounters with multiple partners, refuses marriage, and questions the existence of God or at least distrusts any sort of organized religion. Since any attempts to define the word "libertinism"-or at least any attempts to provide a standard definition of the word-are tenuous at best, it is equally tenuous to suggest that any libertines conform to conventional or standard libertinism. In fact, the literary and "real life" libertines in this study not only fail to conform to such definitions of libertinism, but also reinterpret libertinism. While all these libertines do possess similar characteristics-namely affluence, insatiable sexual appetites, and a rebellion against institutional authorities (the Church, reason, government, family, and marriage)-they often misinterpret libertinism, reason, and Hobbesian philosophy. Furthermore, they all choose different, unique ways to oppose patriarchal, social authorities. These aberrant ways of rebelling against social institutions and their redefinitions of libertinism, I argue, make them self-satirists and self-conscious critics of libertinism as a concept.

Au moment de l’élaboration du projet de la loi de la protection de la famille en 2007, il semblait exister un consensus général parmi les politiciens, les religieux, les universitaires et les activistes des droits de la femme, sur la nécessité de réformer les dispositions légales iraniennes concernant la famille. Pourtant, en dépit des attentes, la nouvelle L.P.F. a totalement maintenu la même structure de rapport entre les époux que celle qui avait été régie par les dispositions antérieures. Ces inégalités étant fondées sur le droit imamite, ont été justifiées depuis la fin des années 1960, par la théorie de non similitude exposée par Ayatollah Motahari. Selon la théorie de non similitude, du fait de leur différence de nature, l’homme et la femme ne peuvent pas avoir le même rôle : à la femme, le rôle de reproduction de la vie au sein de l’instance familiale, à l’homme la reproduction de la richesse afin de subvenir aux besoins de la famille. A travers l’étude des inégalités dans rapports personnels et patrimoniaux des époux, l’étude montre que cette division du travail n’assure pas une vie conjugale pacifique, digne et équilibrée. L’étude montre aussi que la protection matérielle de l’épouse dure uniquement durant la vie du mari. Par ailleurs, les mesures matérielles de protection théoriquement accordées à l’épouse, sont, en pratique, très difficiles à percevoir. En outre, cette compensation matérielle n’est pas suffisante pour réparer le dommage moral subi par celle-ci / At the time of drafting the family protection bill in 2007, there seemed to be a general consensus among politicians, religious, academics and women's rights activists on the need to revise the Iranian family law legislation. However, despite the anticipations, the new family protection law, has totally maintained the same structure of relation between the spouses as that which had been enacted in previous legislations. These inequalities, based on imamite law, have been justified since the end of the 1960s by the theory of non-similarity between man and woman, set forth by ayatollah Motahari. According to the theory of non-similarity, because of their difference in nature, men and women can not have the same tasks. To woman, the role of reproduction of life within the family; to man, the reproduction of wealth in order to provide for the needs of the family. But, the fact that several pecuniary relations between the spouses were affected by the new family protection law proves that from the point of view of the Iranian legislator, the balance which was supposed to dominate the relation between the spouses was disturbed. The study of inequalities in the personal and patrimonial relations of the spouses, the study shows that this division of task does not ensure a peaceful, dignified and balanced married life. The study also proves that the material protection of the wife lasts only during the life of the husband. On another note, the materiel protection measures that are theoretically granted to the wife, are practically very difficult to perceive. Furthermore, such material compensation is not sufficient to recompense for the non-pecuniary damage suffered by her

Made available in DSpace on 2017-06-01T18:08:32Z (GMT). No. of bitstreams: 1 suely santos.pdf: 1890183 bytes, checksum: f79780e2ec4600c84458378e632d21fd (MD5) Previous issue date: 2006-05-15 / The present research deals with the experience of being ex wife as a relevant subjective phenomenon, expressed in the actual reality of human being, although, yet, careless by appropriate comprehensive studies about its meaning in the contemporaneous world. The existential phenomenological methodology by the way of the narrative was chosen to conduct a Clinical Psychology research, taking into account that such mode of research may present a fertile theoretical and analytical path to guide toward the comprehensive sense of the experience of being ex wife for the contemporaneous women. A sociopsychodramatical workshop was taken as the clinical interventive modality to facilitate the narrative as expression. The subjects/narrators were six women that, after lived an interrupted conjugal relationship, presented various situations and expressions of the experience of being ex wife. The methodology reveals itself capable of promoting the conditions of the elaboration of experience, possibilited by the expressed care of listening/saying toward the experience of being ex wife, such as the considerative articulation of the opening it as the proper being-in-the world of the human being. In this way, this psychological clinical research emphasizes its interventive and interpretative character. The comprehension of the spoken and dramatical forms of the obtained narrative pointed to a possible felt meaning for the experience of being ex wife: to embody her own project for existing as a care of being-herself-with-others / Esta pesquisa enfoca como fenômeno subjetivo, expresso na realidade atual do ser humano, a experiência de ser ex- esposa, relevante mas ainda carente de estudos compreensivos pertinentes quanto à sua significação no mundo contemporâneo. A escolha em realizar uma pesquisa em Psicologia Clínica, recorrendo à metodologia fenomenológica existencial via a narrativa, aconteceu, por entender que esse modo de pesquisar pode apresentar-se como um caminho de grande fertilidade teórica e mordência analítica para a compreensão do sentido vivido pela mulher contemporânea na experiência de ser ex-esposa. A oficina sociopsicodramática foi a modalidade de intervenção/investigação clínica escolhida para a-colher a narrativa. As sujeitos/narradoras foram seis mulheres que, após uma relação conjugal interrompida, apresentavam variadas situações e expressões da experiência de ser ex-esposa. A própria metodologia revelou-se capaz de promover as condições de elaboração dessa experiência, à medida que possibilitou a presença do cuidar do escutar/dizer da experiência de ser ex-esposa na contemporaneidade, bem como a articulação considerativa com o desvelar do próprio ser-no-mundo do humano. Nesse sentido, destaca-se o caráter interventivo e interpretativo desta pesquisa clínica psicológica. A compreensão das formas falada e dramática de narrativa colhida apontou para um possível significado sentido para a experiência de ser ex-esposa: encarnar o seu projeto de existir como cuidado de ser-si-mesma-com-os-outros