In May 2016, the Italian Parliament passed Law No. 76/2016 titled “Regulations of Civil Unions between Persons of the Same Sex and Discipline of Cohabitation.” The law provides for same-sex marriages and also introduces rights and protections to unmarried cohabitants. It followed on from a decision of the European Court of Human Rights, which in July 2015 condemned Italy for its legislative gap with respect to homosexual unions. Civil unions have since become a new public institution that regulates the rights and obligations of all couples living together without marriage, whether homosexual or any other type of couple. The legislation contains some gray areas: it excludes the possibility of stepchild adoption by homosexual couples and does not allow the adoption of children by unmarried heterosexual couples. Nonetheless, the civil union represents a key step toward the achievement of equality by recognizing new ways of being a family.
Giulia Maria Cavaletto
John P. Willerton and Martin Carrier
The April 21st defeat of Socialist party candidate Lionel Jospin in the first round of the 2002 presidential elections shockingly ended the five-year reign of arguably the most productive government in Fifth Republic France.1 The Jospin government of the Gauche Plurielle departed as surprisingly as it had come to power five years earlier, its legacy of unprecedented success in Left coalition building and far-ranging policy construction seemingly voided by Jospin’s embarrassing loss to Jean-Marie Le Pen and the Far Right.
New Patterns in Pet Keeping in Iran
Anahita Grisoni and Marjan Mashkour
and the diffusion of practices and values between different cultures and their local forms? The narration of the forms of cohabitation with a pet dog necessitated the development of a field survey showing the material equipment of families for
"The Invention of Culture" and After
At the beginning of the Winnebago trickster cycle, trickster fails as a chief by repeatedly calling a war party (which chiefs never do) each time only to be found cohabiting with a woman (which war leaders never do). Eventually leading his warriors, trickster utterly alienates them by smashing his own canoe and sacred war bundle. Finally left entirely alone, he then uses straw dummies to trick a buffalo into a quagmire, but as he carves the meat, his left and right arms fight over it; his right arm, holding the knife, butchers his left arm, leaving trickster to despair.
The eleven articles in this issue of European Judaism reflect the social and religious culture of Moroccan Jews set against an ever changing backdrop of persecution and conflict, interaction and cohabitation. Ranging from Berber Jews to forced converts, scholars, courtiers and artisans, Moroccan Jews were constantly under threat. Despite this unstable situation, they produced literary and religious works in Hebrew, Judeo-Arabic and Judeo-Spanish as well as creating distinctive life-cycle customs, songs and a highly skilled material culture. While the Jewish community of Morocco is today considerably reduced, Moroccan immigrants in Israel, France and the Americas keep the memory and identity of Jewish Morocco alive.
In 2010, the Knesset passed the Spousal Covenant Act, which enables Israelis 'lacking religious affiliation' to marry and divorce in Israel. Using the 'twin tolerations' theory, I present the process and the actors involved in the legislation, pointing out that in Israel the twin tolerations are reflected in the so-called status quo. On the basis of that analysis, I argue that the spousal covenant, initially aimed at solving the problem of all individuals forbidden to marry in Israel, but especially 'non-Halakhic' Jews from the FSU, ended up as a marginalizing law, excluding those non-Halakhic Jews from the Jewish-Israeli collective. I further argue that non-Halakhic Jews from the FSU no longer contest the Israeli religious regime of inclusion and instead use the 'established bypasses'—cohabitation and civil marriage abroad—both to get married and to be part of the national collective.
Du 1er juillet au 31 décembre 2000, la France présida le Conseil de l’Union européenne (UE), et ce pour la onzième fois depuis la création de la troïka et de la présidence tournante en 1978. Elle assuma ce rôle précédemment au second semestre 1989 et au premier semestre 1995. En 1999, l’Allemagne et la Finlande assumèrent cette responsabilité, puis le Portugal précéda la France au premier semestre 2000. Cette fonction est un moment fort de la politique nationale—du fait de la cohabitation—et de la politique continentale, car les pays d’Europe centrale et orientale (PECO) frappent à la porte de l’UE, qui doit se préparer pour les intégrer.
Emerging Kinship in a Changing Middle East
, in many parts of the Middle East, especially in urban settings, seem to have freed themselves from the grip of relatives and the constant supervision of their close kin group. Many have formed an open relationship and cohabit with their partners – a
Regulating technologies, authority, and aesthetics in the resettlement of Taipei military villages
different aesthetic regimes. The normative expressions used by the inhabitants to describe their new houses (security vs. convenience; order vs. chaos; beauty/hygiene vs. mess) are exemplary of how the challenges of cohabitation in the new high-rises are
Affective Continuities across Muslim and Christian Settings in Berlin
Omar Kasmani and Dominik Mattes
conceived, of a common immediate environment. However, the shared affective ground we refer to is not simply a factor of their cohabitation in the urban. Instead, we argue that it emerges more so in the comparatively distinct ways in which believers