Cohabitation

The argument in this chapter is that, even if many do not like the implications of the decision, it is difficult to argue that Burns v Burns - which concerned a claim by a cohabitant to share in the beneficial interest of a family home based on work in the home - was wrongly decided on its own terms (although the Court of Appeal did present a rather limited version of the common intention constructive trust analysis in respects unrelated to the actual facts of the case). Unlike the position following Gissing v Gissing in respect of married couples, no legislative reform in respect of cohabitants has followed in the wake of Burns v Burns. It is arguable that Waller LJ was correct to suggest that the problem in cases such as Burns is not ‘one which could readily be dealt with by legislation’.The Law Commission’s proposed legislative model seems very complex and, though perhaps not for this reason, may not be enacted in the near future. This chapter doubts the legitimacy, in democratic terms, of radical judicial reform in this area and has also suggested that the current common intention trust analysis is not a promising avenue for future development on an incremental basis. This may seem a pessimistic outlook, but where is it decreed that every type of dispute that can arise in society can easily be dealt with by legal means? It may be, however, that something will eventually give – if legislative reform does not occur, then some creative or accidental misreading of existing equitable doctrine may supply the opportunity for the courts to widen the circumstances in which they give a remedy in disputes in the cohabitation (or the wider family) context. Stack v Dowden does not represent this sort of turning point, though perhaps the hyperbole surrounding the case may create a suitable climate for a more radical new departure. Such a departure would probably not be defensible in democratic terms – especially if it occurs against the background of a conscious decision by the legislature not to implement legislative reform – but, if the courts were to choose to ignore this obstacle, it is difficult to see who could effectively call them to account. Nonetheless, the clear insistence by Fox and May LJJ that this kind of reform is more appropriately a matter for Parliament establishes Burns v Burns as a landmark to guide future judges, if they are willing to heed it.

In this paper, with linear regressions to investigate how relationships dissolution affects sexual attitudes and behaviors, the authors address the stereotype that newly single people seek multiple sexual partners. Although the newly single people surveyed did obtain new sexual partners, the rate at which they acquired new partners did not support the stereotype. Specifically, men with custody of their children seemed oriented towards finding a steady partner. Additionally, men and women with low incomes reported relatively high rates of partner acquisition after relationship dissolution. The high rates reported by disadvantaged groups may be more directly related to familial stability accompanying poverty than to cultural characteristics associated with income or race. We argue that a life stage model with categorical stages in a rigid, anachronistic progression provides insufficient means to gain an understanding of newly single people.

ฝรั่งเศสเป็นประเทศรัฐเดี่ยว มีระบอบการปกครองแบบประชาธิปไตย โดยในสาธารณรัฐที่ 5 หลังมีการประกาศใช้รัฐธรรมนูญในปี 1958 นั้นทำให้มีกลไกเป็นแบบกึ่งประธานาธิบดี (Semi-Presidential Systems) คือมีทั้งประธานาธิบดีและนายกรัฐมนตรี ประธานาธิบดีนั้นมีอำนาจแต่งตั้งนายกรัฐมนตรีได้โดยตรง ส่วนรัฐสภานั้นก็มีที่มาจากการเลือกตั้ง ทำให้มีโอกาสเกิดสภาวะ Cohabitation ซึ่งหมายถึงสถานการณ์ยอมจำนนต้องอยู่ร่วมกัน  เป็นสถาการณ์ที่ประธานาธิบดีหรือนายกรัฐมนตรีฝ่ายหนึ่งฝ่ายใดมาจากพรรคการเมืองที่มีขั้วอำนาจแตกต่างกัน แต่จำต้องอยู่ร่วมกันในการบริหารประเทศไปด้วยกัน
ในสาธารณรัฐที่ 5 เกิดสภาวะ Cohabitation ทั้งหมด 3 ครั้ง ครั้งแรกระหว่างปี 1986 - 1988 Francois Mitterrand และ Jacques Chirac ครั้งที่สองระหว่างปี 1993 – 1995 Francois Mitterrand และ Édouard Balladur  ครั้งที่สามระหว่างปี 1997 - 2002 Jacques Chirac และ Lionel Jospin ซึ่งการเกิดสภาวะ Cohabitation ในแต่ละครั้งก็จะนำไปสู่เงื่อนไขทางการเมืองที่แตกต่างกันออกไป
โดยบทความนี้ต้องการที่จะอธิบายให้เห็นพัฒนาการในเชิงโครงสร้างของการเกิดสภาวะ Cohabitation ผ่านการอธิบายให้เห็นบริบทแวดล้อม ปัจจัยในสถาบันการเมืองและพรรคการเมืองของฝรั่งเศส การแบ่งแยกอุดมการณ์ทางการเมืองซ้าย - ขวา โครงสร้างอำนาจหน้าที่ของประธานาธิบดีและนายกรัฐมนตรีที่มีการบัญญัติไว้ในรัฐธรรมนูญสาธารณรัฐที่ 5 ของฝรั่งเศส ถัดจากนั้นจะเป็นการอธิบายอิทธิพลทางการเมืองในสาธารณรัฐที่ 5 ตอนต้นก่อนเกิดสภาวะ Cohabitation และบริบทแวดล้อมของการเกิดสภาวะ Cohabitation ทั้งสามครั้ง และข้อสรุปของสภาวะ Cohabitation

Qui si spiega brevemente perché le pratiche di coabitazione in senso stretto, che vedono cioè la condivisione dello spazio prettamente domestico e la convivenza «sotto lo stesso tetto e dietro la stessa porta» di persone non appartenenti allo stesso nucleo familiare o alla stessa rete di parentela, assumano oggi più che mai interesse per chi si occupa di città. Il tema, piuttosto trascurato in letteratura, viene nel servizio declinato nell’alveo di più discipline a partire da casi, programmi, politiche e contesti geografici plurimi. L’articolo illustra la struttura e la logica sottesa ai diversi contributi dopo aver delineato gli aspetti demografici, sociali ed economici che spingono a riattualizzare diverse forme di condivisione abitativa che ereditiamo dal passato o a crearne di nuove.

Marriage practices in the Islamic Republic of Iran have evolved in the twenty-first century as unfulfilled expectations of emotional intimacy in marriages have caused an increase in divorce rates and the tendency to postpone marriage and engage in unsanctioned sexual relationships. Over the past decade, the emergence of white marriages, or cohabitation, has made some of these unsanctioned relationships more visible. In response, clerics and state actors publicly condemned the practice because it violates Islamic values, and potentially the law, given Iran's hybrid Islamic-civil legal system. Still, some Iranians prefer this conjugal arrangement to sanctioned marriages. While scholars who address the question of gender and sexual politics in post-revolutionary Iran have addressed temporary marriage, Iranian women's mobilization of the law, and the relationship between women, shari'a (Islamic law), and the state in negotiating rights, they have yet to examine white marriage. Through an analysis of narratives from legal experts and practitioners of white marriage in Iran, this article reveals the motives for electing this practice, and the ways in which it is made legally and socially navigable. This article finds that through their everyday practices, white marriage practitioners have sparked a public discussion on the politics of intimacy and have forced state actors, clerics, and law makers to revisit legal and Islamic debates about gender and rights. When situated within official state discourses and implementation of gender laws, this analysis brings to light the power and agency that Iranians have in controlling gender and sexuality norms and discourses.

Co wiemy o polskich parach mieszkających razem bez ślubu? Tekst oferuje krótkie podsumowanie wiedzy płynącej z dotychczasowych badań ilościowych, wzbogacając je o wyniki badań przeprowadzonych w 2011 roku w Poznaniu. Przy tej okazji, omówione zostają problemy tego typu badań i pułapki na poziomie zbierania oraz intepretowania danych. Stają się one tym bardziej widoczne, jeśli przyjrzymy się wynikom badań jakościowych pochodzących z Warszawy i Poznania, zaprezentowanych w drugiej części artykułu. Pokazują one, że obok mieszkania razem istnieją liczne formy „pomieszkiwania” oraz różne stosowane przez pary intymne sposoby oddzielania od siebie kolejnych etapów instytucjonalizacji związku. Dzielenie przestrzeni i materialności jest doświadczeniem i etapem rozwoju będącym udziałem bardzo wielu związków, jednocześnie jednak istotnym punktem odniesienia jest dla nich ceremonia ślubu, która ma „przypieczętować” związek oraz dokonane wybory, nadać mu społeczną legitymizację oraz „wyczyścić” wcześniejszy etap mieszkania razem z cechujących go ambiwalencji.

Здійснений аналіз півпрезидентської моделі державного правління, роз’яснено підходи з приводу тлумачення півпрезиденталізму. Окреслені контури, в межах яких здійснюється операціоналізації півпрезидентських систем. Розглянуто типи та фази півпрезидентських форм державного правління у країнах Європи.
Ключові слова: півпрезиденталізм, президент-парламентаризм, прем’єр-президенталізм, когабітація, фаза півпрезиденталізму, президент-домінуючий, збалансований, когабітаційний, прем’єр-домінуючий, парламент-домінуючий півпрезиденталізм.

Despite considerable evidence that certain life-course transitions can play a significant role in helping some offenders abandon crime, several fundamental issues remain unresolved. In this dissertation, I examine the links between crime and two life-course transitions related to the development of families in adulthood: cohabitation and marriage. Using data from the National Youth Survey (NYS), I investigate the extent to which both types of relationships can contribute to desistance. I then evaluate the major theoretical mechanisms through which marriage is most likely to promote behavioral change. Finally, I examine the degree to which these relationships foster desistance for both men and women. Results indicate that marriage has the capacity to promote desistance, whereas cohabitation does not, and that the effects of marriage on crime are conditional on both the social orientation of the spouse and the quality of the marital relationship. These and other results are mostly consistent with social control and social learning theories of crime and desistance. In addition, the results of the analyses indicate that the effects of marriage on crime are similar among men and women.

This essay offers a comprehensive discussion of the law of cohabitation. The reader is presented with a detailed history of the social change that took place in society that allowed for the recognition and acceptance of cohabiting relationships, both socially and legally. Common law marriage myth is debunked and the actual legal protection enjoyed by cohabiting couples is laid out. Finally, the essay offers a critical commentary, highlights the need for reform and discusses the concept of fairness on the division of property of unmarried couples.

This chapter considers the landmark family property decisions of the House of Lords in Pettitt v Pettitt [1970] AC 777 and Gissing v Gissing [1971] AC 886 through the prism of imputed common intention, an idea advanced by Lord Diplock in Pettitt and (on one view) implemented in a different form by him in his speech in Gissing. The conclusion is that the common intention trust analysis, as first put forward in the speech of Lord Diplock in Gissing, did not directly involve the imputation of common intentions. The notion of imputation has, following Stack v Dowden [2007] 2 AC 432 and Jones v Kernott [2012] 1 AC 776, crept back into the modern law on the common intention trust in respect of the secondary issue of quantification. However, as is argued in the chapter, it seems unnecessary to present the modern approach to quantification in terms of the imputation of a non-existent common intention. The chapter places Pettitt and Gissing in the context of the earlier case law – e.g. looking closely at the overrated ‘imputed common intention’ approach of the minority in Pettitt and its relationship with more overtly discretionary approaches of the Court of Appeal in earlier cases. The chapter also links this analysis to a consideration of the impact of the more recent cases of Stack v Dowden and Jones v Kernott.

Cohabitation is evolving from deviant lifestyle to one that is a normative experience for young men and women in the developing countries. Shortage of on-campus accommodation predisposes tertiary students to adopt cohabitation as an alternative housing strategy. This study examined the relationship between cohabitation and students' academic performance in communities abutting tertiary institutions in Ibadan, Nigeria. Ninety-eight cohabiting students were identified using chain-referral sampling technique. A pre-tested structured questionnaire was administered on the selected students. Findings showed that majority of cohabiters were residing off-campus owing to insufficient on-campus hostel accommodation. Inadequate financial support and high cost of living off-campus were some of the factors predisposed opposite sex to cohabit. Inverse variation was established between period of students' cohabitation and academic grades in tertiary institutions. Lower students' academic performance was significantly associated with longer period of cohabitation (χ 2 (1,102) = 131.321; P < 0.05). Policy that ensures increasing students' population is matched with tertiary institutions' accommodation capacity was recommended.

We examine data from a national survey of 15 – 27 year olds in the Philippines to assess attitudes toward marriage and cohabitation, and we analyze the marital and nonmarital union experiences of 25 – 27 year olds. We find that attitudes toward cohabitation remain quite conservative among young Filipinos, although men view cohabitation more favorably than do women. We also find that men’s socioeconomic status affects their ability to enter unions, particularly marriage, whereas women’s union formation patterns are influenced by the family in which they grew up, their participation in religious services, and to some degree by their place of residence. Both men and women who hold more liberal attitudes on a range of issues are more likely to have cohabited than are individuals who do not share those views. For now, however, we do not expect cohabitation to become a widespread substitute for marriage in the Philippines.

Recently, the concern about premarital sex around the world has increased dramatically. There have been substantial changes in the practice of premarital partnership among the youths and unmarried adults. Specifically, premarital sex has become the new norm or lifestyle in most societies and cultures. Nevertheless, most cultures view premarital sex activities as a potential threat towards subsequent marriage relationships and are likely to have harmful psychological and physical effects (Finer, 2007). Others assert that people who engage in sex before marriage are more prone to infidelity (Ogunsola, 2012). More recently, others argue that abstaining from sex before marriage is the only safe way that young adults can avoid unwanted pregnancies and diseases. Further, it can promote healthy marriage relationships, stability, and satisfaction in the future (Ogunsola, 2012). Cross-cultural psychologists have examined the cultural factors that influence sexual attitudes and behaviors. However, much of the current research has not fully addressed whether sexual attitudes and sexual behaviors are consistent across cultures (Christensen, 1960).

This paper cites the Biblical and scientific bases for why cohabitation is dangerous and counterproductive to the well-being of the couples who cohabit, to their future spouses (since most marry someone else than the one[s] with whom they have previously cohabited), to their families, and to society, including the church, and for why it is against God’s will as he reveals in his Word, the Bible.  The paper presents an extensive body of careful and sound scientific research, what in Christian theology is part of God’s general revelation (e.g., Romans 1:18 ff.), and a significant number of passages in the Bible, God’s special revelation, all of which provide empirical, anecdotal, and Scriptural data that explain and support the paper’s strong argument that cohabitation is unwise, harmful, and contrary to God’s will.

As the paper reports, this information has led social science researchers, David Popenoe and Barbara Dafoe Whitehead, to conclude in their report for The National Marriage Project at Rutgers, the State University of New Jersey, “it is especially important for [young adults] to know what contributes to marital success and what may threaten it. Yet many young people do not know the basic facts about cohabitation and its risks. Nor are parents, teachers, clergy and others who instruct the young in matters of sex, love and marriage well acquainted with the social science evidence.”  In a recent update they conclude that “no positive contribution of cohabitation to marriage has ever been found,” but a massive body of evidence identifies the dangers and damage of cohabitation, much of which is cited in this paper.

We are living in a time when the heavenly foundation of the institution of marriage is widely misunderstood. Western (European) culture, same as most other cultures all over the world, views marriage very differently than the Bible presents it. Today, marriage is usually presented as one among many lifestyle options, i.e. it can be found in the same box with the need for advanced education and career achievement. Alan J. Hawkins stated that a great number of scholars in social sciences and the law see marriage primarily as a personal lifestyle choice.1
Marriage is seen today as an institution where each partner has equal rights which are different than traditional marriages which were popular until several decades ago. From this quest for equality and freedom in marriage appeared numerous feminist and egalitarian movements which went to another (liberal) extreme from traditional marriages. Unfortunately in this quest for justice and liberty from marriage the way our Western culture has presented it over the years, these movements often have gone in completely different extreme by discarding marriage and presenting it in a new way, way which doesn’t lead to God but to satisfying personal needs.
From the biblical perspective marriage is designed to be the majestic cover of the book whose primary subject is Jesus Christ. The content of every book needs to command more attention than its covers, so from this perspective understanding God’s design for marriage is much more important than our personal vision of marriage.
The purpose of this research is to present the significance and value of marriage as a community not just of husband and wife, but also of God who is the Founder of this community.
1 Therefore, implies that marriage is not a unique and vital institution that is the foundation of individual, family, community, and societal well-being, but it is only one of a number of viable relationship forms that are capable of promoting personal well-being and societal support. (Alan J. Hawkins et. al. Revitalizing the Institution 1
The main notion which permeates this paper and comprehends all main problematic areas in marriage is commitment.
Because several influential groups as are psychologists, feminists, and even some marriage counsellors, suggested that marriage is only a contract, an additional intention of this paper is to defend the biblical point of view by giving valid arguments on this topic.
Through this research we will touch upon various problematic areas which affect marriage harmony. These areas are going to comprehend marriage conflict, communication, intimacy, mutual understanding, and accepting responsibility for causing marriage difficulties. These all will be comprehended through mutual understanding of the unity between husband and wife in the marital community.
The first chapter will present marriage in the contemporary world by defining it and comparing traditional marriage with modern (contemporary) marriage. The second chapter will elaborate Paul’s verses on the issue of male headship and women submission. In the third chapter through biblical lenses major problematic areas will be perceived such as monogamy, polygamy, same – sex union, and divorce with the purpose to represent marriage as a covenant.
Given that this research is written from a Christian perspective, it will be woven with the biblical principles for a happy, harmonious and religious2 marriage. The starting point of this research is the belief that the Bible is God’s Word which has power to change the life of everyone who is honest and willing to accept God as Creator and Father, and also the Founder of the marital community.

The aim of this paper is to analyze both sections of Clement of Alexan‐ dria’s Protrepticus (1, 2‐5) and Eusebius of Caesarea’s Laus Constantini (14, 5) in which the Christian authors allude to the figure of Orpheus in light of the so‐called orphic traditions attested in Greco‐Roman culture (including Jew‐ ish and Proto‐Christian groups). The methodological background from which the analysis starts is the concept of «indigenization», a well‐known category debated in contemporary anthropological research. In this article, the author compares the Christian texts under analysis with other Greco‐Roman treat‐ ments of the figure of Orpheus, as well as with archaeological remains rep‐ resenting a male figure (identified with Orpheus by scholars) in the mean‐ while he is tranquilizing beasts with his music. The comparison with such elements appears as really central in this essay: the musical imagery em‐ ployed by Clement and Eusebius emerges as a specific discursive practice in order to carry out a program of indigenization as regards the Christian ideo‐ logical proprium.

Comment vivre au quotidien avec cet Autre que représente l'Étranger ? Par l'étude des " Turcs " musulmans installés à Venise au XVIe siècle, ce mémoire de recherche analyse l'histoire d'une rencontre, celle du citoyen de la République et du sujet de l'Empire... à moins que ce ne soit celle du Chrétien et du Musulman ? Entre échanges et heurts, fascination et peur, la cohabitation semble loin d'être évidente. Et pourtant, elle existe !

How to live everyday with this Other than represents the Foreigner ? By the study of the Muslim " Turks " settled in Venice in the Cinquecento, this Master 2 thesis analyzes the history of a meeting, that of the citizen of the Republic and the subject of the Empire ... unless it is the one among Christian and Muslim ? Between exchanges and conflicts, fascination and fear, the cohabitation seems far from being obvious. And yet, it exists !

Relationships form the essence of personality and contribute to the individual’s wellbeing. Keeping in view the significance that relationships may have on an individual, it becomes compelling to examine relationship quality, the central guiding force of relationships. Relationship quality — the positive or negative feelings about a relationship — is termed an ambiguous concept. The purpose of this article is to review the literature of relationship quality to develop a deep understanding of the construct, by exploring its various determinants. The article begins with a description of the construct followed by a detailed exploration of the factors that determine relationship quality. Research suggests that a wide range of factors have an influence on relationship quality. These include, among others, self-verification and self-enhancement, personality, emotional intelligence, interaction patterns, and partner support. Economic factors also play an important role in determining relationship quality. Previous research also suggests that most of the research on relationship quality has been done on either marital relationships or dating relationships. Further, the determinants of relationship quality may be different with respect to different types of relationships. Additionally, research suggests that relationship quality has been examined using multiple methods, which strengthens the claim of relationship quality being a complex and ambiguous construct.

Le rap sénégalais a fini de marquer son empreinte dans l’univers
musical national et africain. Il s’est démarqué des autres genres par son
style mais surtout par la façon dont les langues sont employées dans les
textes. En effet, on y retrouve les langues africaines mais aussi les
langues internationales comme le français et l’anglais. Ces dernières
langues ont pour objet d’ouvrir les artistes à vers l’international alors
que les premières permettent un ancrage dans le terroir et constituent
des marqueurs identitaires.
Selon les objectifs de l’artiste, les cibles, les destinataires et les
thèmes développés, il y a un passage d’une langue à une autre. Ainsi les
langues africaines et les langues européennes se trouvent soit en
situation de conflit, soit en situation de contact. Ces situations, loin de
tirer vers la diglossie, constituent des vecteurs de complémentarité qui
permettent aux artistes de décliner leurs messages.

This article is based on a historical survey of the terminology used to refer to cohabitation without marriage. Over the years different terms have been applied to it, leading to the current difficulty of finding a suitable term for a new situation which is becoming increasingly common. This lack of terminological clarity in the academic field also extends to couples who cohabit and their close relatives, who do not have a single, clearly defined concept for this type of relationship. This article aims to
highlight the inherent lack of definition regarding a current social reality in Catalan families as an example of changes in marital life. The terminology shows how cohabitation is an option forming part of a transformation that goes beyond the couple, affecting the family and family relationships in general. The article is the result of an anthropological analysis carried
out as part of the research thesis “L’amor sense papers. Parella, fills i parents en la cohabitació a Catalunya” (Love without papers. The couple, children and relatives in cohabitation in Catalonia) (2016).

Present the case for and against the assertion that cohabitation is
appropriate for Christians in the 21st century, and give your reasoned conclusion.


The essay seeks to present the case for and against cohabitation being appropriate for Christians in the 21 st century. It looks at three main views for cohabitation being that cohabitation is part of the marriage process, that it is an alternative to marriage and that it is like marriage. Each of the views are presented with cases for and against. Out of these views arises the idea of cohabitation as being part of the betrothal system, and also the view that cohabitation is the same as marriage. The essay concludes by saying that in the strictest of senses cohabitation could be appropriate for Christians, however, given that the practice of cohabitation as we currently know it, is usually without commitment, it is therefore usually not appropriate for Christians.

Neither in England, nor in Germany, nor in all Canadian provinces, does the law provide specic rules for the redistribution of property for unmarried cohabitants after the breakdown of their relationship. Instead, courts apply the law of trusts, contract and unjust enrichment with an eye to the characteristics of intimate relationships, as, for example, in decisions like the English Jones v Kernott ([2011] UKSC 53) and the Canadian Kerr v Baranow (2011 SCC 10). This article compares English, Canadian, and German case law and evaluates it both from a doctrinal perspective and as a part of a general approach towards cohabitation. The article concludes with an appeal for legislative action that strikes the right balance between party autonomy and protection of the weaker party.

This paper considers the possible reform of the law governing property rights upon the termination of a close personal relationship, taking as its point of departure the Law Commission’s Discussion Paper on Home-Sharing (2002). Having considered the reasons for the inconclusive outcome of the Law Commission’s project (and the Discussion Paper’s comments on the law of trusts), the paper moves on to consider the possible shape of future reform. It examines first the preliminary question of whether possible legislation should focus on unmarried cohabitees or whether a wider range of relationships should be encompassed (with or without a cohabitation requirement). The paper then looks at the form which a legislative scheme might take, examining the possibility of focusing on contributions (along the lines of New South Wales’ legislation) and the Law Society’s proposals for a regime based on ‘economic advantage and disadvantage’. The experience of the courts in the matrimonial context is considered with a view to extracting relevant lessons. In general, rather defending one particular model for reform, the paper attempts to identify and explore key issues which will be of relevance across a variety of approaches to reform.

Résumé

La Magione, quartier populaire du centre historique de Palerme, fait l’objet depuis plusieurs années d’un important programme de renouvellement urbain visant à promouvoir l’installation de citadins aisés. Cet article se donne pour projet de décrire les effets de la cohabitation conflictuelle entre anciens et nouveaux habitants au sein de ce quartier. Nous montrons que le relatif échec de la gentrification de la Magione doit être analysé en relation avec les usages que les habitants font des espaces publics du quartier, enjeu tout aussi déterminant que l’accès au logement du point de vue des transformations sociospatiales à l’oeuvre sur ce territoire. Émerge alors l’hypothèse conclusive d’une « nouvelle précarisation » de la Magione, entendue comme processus de déqualification d’un espace urbain partiellement gentrifié, dont nous esquissons ici les conditions de possibilités.

Abstract

From Partial Gentrification to “New Precariousness”? Lasting Popular Neighbourhood and Conflicting Cohabitations in Palermo’s Historic Centre

For several years, the working-class district of Palermo’s historic centre, Magione, has been the subject of an important urban renewal program to promote the settling of wealthy city-dwellers. This article aims to describe the effects of the conflicting cohabitation between former and new inhabitants in this district. We demonstrate that the relative failure of the gentrification process in Magione must be analyzed in relation to the inhabitants’ usage of the district’s public spaces. This issue is as determining as the access to housing to understand the territory’s socio-spatial transformations. Our conclusive hypothesis is that a “new precariousness” is taking place in Magione, a process that is defined through the partially gentrified urban space’s deskilling, and for which we enunciate the possible conditions.

Family not founded on marriage is specifically characterized as respect marriage. The choice to create a family without marriage needs to be grasped as the will of avoiding the specific regulation of marriage.
The social formations which originate need only to be submitted to a solidaristic principle, according to what is prescribed in article 2 of the Italian Constitution. Nevertheless, the topic of family not founded on marriage is often related to atypical couples not admitting to marriage.
We have to avoid that, dealing with that subject, we choose solution in contrast with freedom of person and exigency of guaranteeing the full development of personality into the family. In that way, it’s useful to reflect over the possibility of a «redefinition» of knowledge of marriage, so that it can include also atypical couples as well as it can distinguish itself from other form of cohabitation without marriage.
To correctly configure such a perspective of redefinition, we have to collocate properly the knowledge of marriage in an anthropological and sociological perspective.
In that way, we can recognize the multiplicity of ancestral family forms and marriage forms, and their later evolution. In the same perspective, we have to consider the historical specificity of cohabitation and of family not founded on marriage, as well as their recent evolution.
The necessity of a «redefinition» of the knowledge of marriage is today particularly strong; the debate over that is quite developed in USA.
In such a legal and cultural context, even now – paradoxically - characterized by the importance of religion in lawmaking process, one of the main objections deals with the hypothesis of the former configurability of knowledge of marriage into the religious sphere; in that perspective, the same term «marriage» should be referred to as a determinate cultural ambit, as well as it should be configured as an absolute, immutable, ahistorical element. This objection doesn’t appear binding enough. If we have an excursus over the scriptural assumption who originated the religious knowledge of marriage, in Western society, we can see the evolution of that knowledge, as well as its non-univocity.
Besides, if we consider the enforcement of knowledge of marriage in the early Western society, we realize how important Roman family law has been for the development of Christian tradition.
About the question of a possible «redefinition» of knowledge of marriage, «new natural lawyers», who support tradition, and «liberals», favourable to changing, are deeply in discussion in the United States of America. There is also a minoritarian group, the «progressive critics», who contest the same idea of marriage and the related special rights; they indeed wish an equalization of any kind of family, founded or not founded on marriage.
The necessity of considering the debate dealing with the hypothesis of «redefinition» of knowledge of marriage in contexts different from our legal system is originated by the comprehension of the importance of a comparative perspective in family law. In fact, all phenomena dealing with family are, nowadays inserted in a globalizing dynamic.
A theme, in particular, can be considered as paradigmatic in our research: the possibility of a formal recognition of same-sex couples. It seems to represent – when that kind of unions are admitted in the form of «marriage» - the «point of criticality» respect the traditional knowledge of marriage.
The specific field of research is focused on common law, civil law, and mixing system Countries.
So that, our analysis deals with the United States of America, where decisions over same-sex marriages are getting more and more importance in the last years, as well as scholars started being deeply involved into that subject. It deals also with Spain, a Country quite similar to ours, but where, in a very short period, it has produced a deep, radical change in family law, admitting same-sex marriage and divorce without separation.
The analysis refers also to South Africa, where we can observe a surprising variety of marriage forms. Beyond «common law marriage», a marriage originated from Western legal system, they have the «customary marriage», a traditional, polygynous marriage, and the «civil union marriage», that allow both opposite-sex and same-sex couples to decide if to denominate their union as «marriage» or «civil partnership», with the same legal effects, independently from the denomination.
In the Italian context, before considering a hypothesis of «redefinition» of knowledge of marriage, according with what is happening in the other legal systems we considered, it’s required that we configure marriage, as well as family not founded on marriage, properly, as prescribed by the Italian Constitution. These social formations need to be regarded according with the application of solidaristic value and centrality of the person. Also the European Union’s prescriptions have to be considered.
Only later, having all the elements required, it will be possible to configure the eventuality of the introduction of same-sex marriage, as several lower Courts referred to the Italian Constitutional Court to decide about on the matter.

Premarital cohabitation in Poland, although still not as widespread and common as in many western countries, is becoming an attractive form of being in an intimate relationship for a growing number of young adults. This state of things – in spite of the recent, more welcoming attitude towards cohabiting couples introduced by Francis – is not fully recognized by the Polish Episcopate. The Church in Poland had to wait over two years to receive a general guideline for the application of Amoris Laetitia. Also, until now the Polish bishops have not been able to propose any systematic marriage preparation program (MP) or working document – which would o er principles on how to deal pastorally with cohabiting couples. In this article, I specifically concentrate on the newest empirical research regarding the quality of cohabiting unions (prior to and after they transit to marriages) as well as on the new orientation towards those living in ‘irregular’ situations introduced by Francis. Based on these two perspectives, I make several suggestions on how to deal with the Polish cohabiting couples in the context of marriage preparation in a pastorally sensitive and at the same time e effective​ and realistic manner.

La nuova regolamentazione delle “convivenze di fatto” (l. n. 76/2016) contiene, nei suoi penetrali, previsioni che attengono alla sfera personale e che sembrano preludere al varo di discipline d’indole generale, capaci di proiettarsi ben al di là del perimetro (pur vasto) che circoscrive il fenomeno delle coppie conviventi more uxorio.
E ciò dicasi, in specie, per la disposizione secondo la quale «In caso di malattia o di ricovero, i conviventi di fatto hanno diritto reciproco di visita, di assistenza [...], secondo le regole di organizzazione delle strutture ospedaliere [...] previste per i coniugi e i familiari» (art. 1, comma 39°); ma anche, e soprattutto, quella secondo cui «Ciascun convivente di fatto può designare l’altro quale suo rappresentante con poteri pieni o limitati [...] in caso di malattia che comporta incapacità di intendere e di volere, per le decisioni in materia di salute» (art. 1, comma 40°).
Alla disamina degli enunciati normativi appena riportati e, in particolare, alla figura del "fiduciario per la salute", è primariamente indirizzata l’indagine che qui si offre al lettore. Segue, a mo’ di chiusa, la segnalazione degli effetti abrogativi impliciti che conseguirebbero all’eventuale approvazione del disegno di legge «in materia di consenso informato e di disposizioni anticipate di trattamento».

De facto partner’s power of assistance in case of illness or hospitalization of the other partner (in the Italian legislation)

The recent regulation of "cohabitation" (Law no. 76/2016) contains some provisions that seem to anticipate the approval of a general rule to be applied well beyond the phenomenon of cohabiting couples.
This can be said for the provision according to which "In the event of illness or hospitalization the cohabitants have the reciprocal right of visit and assistance [...] as if they were spouses or family members" (art. 1, paragraph 39 °); and, above all, the provision according to which "Each cohabitant can designate the other as representative with full or limited powers in the event of illness implying insanity on taking decisions about health  "(art. 1, paragraph 40).
This essay examines the provisions reported above, focusing on the role of the "health trustee".
There follows the pointing out of the implicit abrogative consequences which would result from the possible approval of the bill regarding “the informed consent provisions for health”.

The Marseton #2 site is a Weaver ring midden in the
Mississippi Valley of Mercer County, Illinois, that was buried
by a catastrophic flood event a few centuries after the site
had been abandoned. Analysis of the more than 740,000
ceramic items from the village provides insights as to
Weaver interactions with other non-Weaver early Late
Woodland groups of the region. While the presence of non-
Weaver ceramics at the village might represent trade items,
or vessels manufactured by potters peacefully or forcibly
brought to the site, it is suggested that a non-Weaver
household producing Levsen-like ceramics was coexisting at
Marseton #2 alongside multiple Weaver households.

This book is the outcome of the international conference “Beyond Conflicts: Cultural and Religious Cohabitations in Alexandria and in Egypt between the 1st and the 6th cent. CE,” held in Naples (Federico II University) from 17th to 19th September 2014. This conference was organized in the context of a research project on “The Construction of Space and Time in the Transmission of Collective Identities: Religious Cohabitations and/or Polarizations in the Ancient World (1st-6th cent. CE)” (FIRB – Future in Research 2012, Italian Ministry of Scientific Research and University: http://www.firbcoabitazioni.it; Project no.: RBFR12R82W), hosted by Federico II University of Naples under the direction of Luca Arcari, in collaboration with both the University of Turin (Roberto Alciati) and the University of Catania (Arianna Rotondo). Throughout the three years of the project, Federico II University hosted seminars, led by both fellows and guests, as well as other two international conferences (“Signs of Cohabitations in Urban Spaces of the Roman Near East [1st-6th cent. CE],” January 22nd—23rd 2015, in cooperation with Raffaella Pierobon Benoit; “Second Temple Jewish Paideia in Its Ancient Near Eastern and Hellenistic Contexts,” Fifth Enoch Seminar Nangeroni Meeting, in cooperation with the Enoch Seminar directed by Gabriele Boccaccini and Jason M. Zurawski, June 30—July 4 2015). Both the proceedings of the meetings are also in press.

The diffusion of temporary job contracts in contemporary European societies has raised concern that these jobs, even while deemed useful for combating unemployment, may also constitute a source of insecurity and precariousness for young workers. Little is known about their possible social and demographic consequences, especially as regards family formation. We focused on this knowledge-gap by examining how job precariousness affects union formation practices in Italy. We studied both genders and combined the empirical evidence from both qualitative and quantitative research. Based on the qualitative evidence, we advanced the hypothesis that labor market uncertainty favors cohabitation while employment stability facilitates marriage. The subsequent quantitative analysis provided strong support for this hypothesis in the general population.

The high demands placed from a society on individuals may impact the perceived work-life balance of individuals in cohabiting and married relationships. Work-life imbalances may lead to poor communication, which can impact the feelings of wanting to dissolve the relationship due to dissolutionment. Also, when partners are dissatisfied with the listening behavior in their relationship, this may lead to relationship dissolution. To examine the relationships between work-life balance, listening satisfaction, and relationship dissolution among cohabiting and marital couples, this study analyzed data from the National Center for Family and Marriage Research at the Bowling Green State University (2010). Instruments included the Marital Disillusionment Questionnaire and the Work-Family Conflict Scale. The study included 2,150 individuals, including 1,075 couples with 50% of females and 50% of males, and the average age of participants was 44. Correlation analyses results demonstrated differences among marital and cohabit-ing couples based on their listening satisfaction and relationship dissolution. Work-life balance was positively related to listening satisfaction, but inversely related to relationship dissolution. Independent t-test results also showed that cohabiting individuals reported higher listening satisfaction than did married individuals. However, married individuals reported being more dissolutioned with their relationship than did cohabiting individuals. Regression results indicated that work-life balance was positively related to listening satisfaction, and inversely related to relationship dissolution. Listening satisfaction partially mediated the inverse relationship between work-life balance and relationship dissolution. The type of relationship moderated the relationship between work-life balance and listening satisfaction, and the inverse relationship between work-life balance and relationship dissolution. Finally, duration of the relationship moderated the positive relationship