", Malchiodi, Beth. "I want the people of Morocco to know that our new law is not only a victory for women, but also for the family, society, and generations to come. ", Ghazalla, Iman. Women, the State, and Political Liberalization: Middle Eastern and North African Experiences. To gain support from the NGO community, the UAF organized media seminars and conferences for a variety of national and international women's and human rights organizations. In October of 2003, King Mohammad VI announced his intention to radically improve women's rights by reforming Morocco's Mudawwana al Ahwal al Shakhsiyyah, or Code de Statut Personnel,1 and in January 2004, parliament unanimously accepted a series of dramatic changes based on his suggestions. Dispositions générales relatives au mariage au maroc MR Mariage. The alliance was organized by Islamists, including the Islamist parliamentary party Parti de la Justice et du Développement (PJD), who rejected the UAF's secular approach because they believed it to be contrary to Islamic family values. Dieu ait son âme -, qui, dès le recouvrement par le Maroc de sa pleine souveraineté, s'est attaché à la promulgation d'un code du statut personnel (Moudawana) qui devait constituer un premier jalon dans l'édification de l’Etat de droit et dans le processus d'harmonisation des … [2] For example, the law still recognizes the father as head of the family and designates him the default legal tutor to his children. Maroko adalah negara Afrika Utara, yang terletak di ujung barat laut Afrika di ujung benua Eropa. Souss Sahara Atlantique Groupement des CRTs et CNT : 2 têtes pour un seul corps ?. While this incident served as a major roadblock for the UAF, King Mohammed VI's arrival onto the political scene was a blessing in disguise. Malchiodi, Beth. After the reforms were announced, the United States government, the World Bank, and Human Rights Watch all released statements of support for the new laws. Some critics have even classified the family court system as a lower or "second-class" justice system for women. Cette dernière révision améliore entre autres les droits des femmes. [16] Levinson, Charles. [6] Other problems with the judicial system include a lack of training among the judiciary and provisions of the law that allow individual judges to consult principles of Shari'a in situations that are not covered by the Mudawana. PDF. "Assessing the Impact of the 2004 Moudawana on Women's Rights in Morocco." Le Mariage mixte Franco Marocain au Maroc va consister en plusieurs étapes. "Progressive or Conservative, Women Influence Islam.". Beginning in the 1990s, women's rights organizations in Morocco gained leverage and influence by incorporating progressive elements from academia, publishing, and government, and using rhetoric that drew from Islamic sources as well as the language of national development and the rights of women and children. La polygamie dans la Moudawana marocaine : un numéro de haute voltige. [8] Robinson, Helah. [7] These conditions have impacted the process of reforming Moroccan family law significantly. Des nostalgiques de Benkirane, en Allemagne, quittent le PJD 25 novembre 2020 à 9 h 31. [6] Many argue that the electoral system's main function is to serve as a means for the monarchy to create and manipulate a dependent class of political elites. In response, the reformists called on him to change the Moudawana. Sous l'impulsion du roi, la réforme de la Moudawana - le code de la famille - a marqué un tournant dès 2004 au Maroc. [9] Supporters point out that the reforms indicate a democratization of Moroccan society on two fronts: because of the sense of pluralism and debate they sparked in the public sphere, and because of their movement towards an individual-based rights system, as opposed to one based on collective rights. [11] In particular, the Moroccan minister for religious affairs opposed the plan, and the Moroccan cabinet became divided over the issue. 9 June 2009. The activities of the UNFM focused less on legal reform and more on professional and training programs for women. "Progressive or Conservative, Women Influence Islam." There is an intrinsic link between human rights and development. Children born outside of wedlock have the right to the acknowledgment of paternity. [14] Ibid. Berkeley: University of California Press, 2001. Nous avons créé ce blog afin d’aider les personnes à faire leurs achats sur les sites de Ecommerce. Tous les ans, un millier de mariages polygames sont célébrés. verabschiedet und hat sowohl positive als auch negative Reaktionen hervorgerufen. Its first version was written in 1957-8 by a group of ten male religious scholars (Ulama) working under the auspices of the monarchy; its substance drew heavily on classical Maliki law. [9][26] Judges also retain the right to oversee mandatory reconciliation in the case of divorce, which many women's organizations fear will be used to limit women's autonomy during divorce proceedings. After a series of demonstrations, educational seminars, government lobbying, and a One Million Signatures petition campaign, King Hassan II was forced to take action. 25 novembre 2020 à 13 h 35 Alerte météo au Maroc: averses orageuses et chutes de neige à partir de ce mercredi; 25 novembre 2020 à 12 h 55 Zagora: portée disparue, la petite Marwa a été retrouvée saine et sauve; 25 novembre 2020 à 12 h 09 Message du roi Mohammed VI au président du Suriname; 25 novembre 2020 à 11 h 43 2009. Qui donne ne doit jamais s’en souvenir. A man may only take a second wife if a judge authorizes it, and only if there is an exceptional and objective justification for it, the first wife consents, and the man has sufficient resources to support the two families and guarantee all maintenance rights, accommodation and equality in all aspects of life. "Assessing the Impact of the 2004 Moudawana on Women's Rights in Morocco." [13] As the reform campaign garnered attention and supporters, it also gained some enemies in its fight for women's equality. [17] One point of common ground between both factions was an appeal to the king for arbitration. A man's daughter's children as well as his son's children have the right to inherit property. According to Fatima Outaleb, a member of the UAF, "The UAF was not dissatisfied with those reforms. The latter, which came to be associated with the Association Marocaine pour les Droits des Femmes (ADFM), played a key role in a working group that examined the family code. اگر از کاربران #یوتیوب هستید بهتر است بدانید برای حفظ امنیت ضروری است تاریخچه فعالیت‌های… https://t.co/5TVcs5D2sX, Happy #YaldaNight? King Mohammed VI, whose reign began in 1999 after the death of his father, was much more sympathetic to their cause than King Hassan II had been; in fact, when he ascended the throne, King Mohammad VI promised in a nationally televised speech that he would work to improve Morocco's human rights record. The reformed version of the Moudawana grants men and women equal rights within the family. [6], Some have described the women's rights movement in Morocco as a movement of elites and criticized the new Mudawana on similar grounds. The UAF was opposed by the ulama, Islamic scholars and arbiters of religious law, as well as other religious groups that supported the existing Moudawana as a religious text. [6], Many activists and scholars embrace the reforms as evidence that gender equality is compatible with Islamic principles; indeed, some scholars have argued that what they consider to be an authentic interpretation of Shari'a actually requires reforms in the name of gender equality. [6] Ibid. [13], As the reform campaign garnered attention and supporters, it also gained some enemies in its fight for women's equality. Once a woman comes of age, she does not need a marital tutor (a male relative, usually the father who speaks on her behalf). [9] As a result, this traditional form of religious authority gives the monarch the political legitimacy to arbitrate the agenda and decisions of a modern, multiparty government.[10]. [4], Morocco has been described as a “liberalized autocracy. [11] Moreover, many scholars and activists have pointed out that there was strong support for reform from both sides of the debate; the conflict lay in the source of the reforms and in questions of cultural authenticity.[19]. "Sculpting the Rock of Women's Rights: The Role of Women's Organizations in Promoting the National Plan of Action to Integrate Women in Development in Morocco." Women's dissatisfaction with the Mudawana, however, reflects a belief that it is not implemented widely and successfully enough to address the problems of women's rights. [21] Levinson; Zvan. [11], Many groups and individuals (both in Morocco and abroad) reacted favorably to the revised code, pointing out that from an economic perspective, it finally legally recognized women's economic contributions to the household – not an insignificant point, as in 2000, women represented over a third of the Moroccan workforce. A married couple may negotiate an agreement separate from the marriage contract regarding the management of assets they acquire while married (this does not negate the principle of separate marital property), This page was last edited on 14 November 2020, at 05:28. Vision and Motivation. This sparked fierce debate and opposition within Moroccan political elites and, to a somewhat lesser extent, Moroccan society, and culminated in two rallies in Casablanca and Rabat in March 2000 – one in support of reform and one in opposition to it. [6], According to a 2010 survey, awareness of the reforms varies widely within the Moroccan population, with younger, urban, and educated women far more likely to have heard of the law and have some familiarity with its provisions than women in rural areas, those with less education, and older women. Its most recent revision, passed by the Moroccan parliament in 2004, has been praised by human rights activists for its measures to address women's rights and gender equality within an Islamic legal framework.[2]. La dissolution du pacte du mariage et ses effets IS La naissance et ses effets. PDF. Jordan, Egypt and Tunisia have started discussions on modifying their family laws in similar directions. Furthermore, journalists who report on government issues also face heavy restrictions; the government has enacted restrictive press laws and employs an array of economic mechanisms to punish independent and opposition journalists. Toutes les semaines, chronique de la vie quotidienne, sociale et culturelle dans les pays arabes. [6], Five years after the new Mudawana laws were passed, the president of the ADFM noted that opposition to its reforms was still present throughout the judicial system. [6] Despite educational campaigns undertaken by various governmental and non-governmental actors (often supported by donor nations such as EU member states), levels of awareness about the reforms remain low, especially in many rural areas, where misinformation about the details of the changes has often filled the knowledge gap. 15 La centralisation de la question de la Moudawana nous semble engager une double extériorisation des féministes par rapport à la scène politique et à la scène sociale qui apparaît comme la marque de fabrique du « féminisme descendant » majoritairement à l’œuvre au Maroc. A man may not repudiate his wife without the permission of a judge, and she and her children must be accorded their full rights under the law. En 2004, sous le regard satisfait de la communauté internationale, le Maroc adoptait un nouveau code de la famille consacrant une certaine égalité hommes-femmes, et rendant plus difficile la pratique de la polygamie.Le Parlement marocain approuvait, sans grandes différences entre les partis politiques, la réforme du code de la famille, la Moud "The Politics of the Reform of the New Family Law (the Moudawana)." [15], Jbabdi worked to engage her opponents in debate by incorporating a religious foundation to her arguments. [30] Ibid. She is best known for her work to help improve women's rights through reforming the Mudawana, Morocco's legal code governing family life.She also served as a member of the House of Representatives from 2007 to 2011. [6] Ultimately, the credit for the reforms' successful enactment has been given to the monarchy. ", Levinson, Charles. The Mudawana (or Moudawana, Arabic: المدوّنة ‎), short for mudawwanat al-aḥwāl al-shakhṣiyyah (مدونة الأحوال الشخصية), is the personal status code, also known as the family code, in Moroccan law. [16] It was in this environment that calls for reform to the Mudawana first began to gain traction. [11] Their primary aims were to change the discriminatory elements of the code, including polygamy and the principle that a husband has ultimate authority over his wife. "H E Latifa Jbabdi." 19 novembre 2020 à 18 h 47 Safi: un détenu condamné pour terrorisme met fin à ses jours; 19 novembre 2020 à 18 h 27 Maroc/Covid-19: 77 nouveaux décès, dont 25 à Casablanca; 19 novembre 2020 à 17 h 32 Ben Abdelkader répond favorablement aux demandes de certaines fonctionnaires; 19 novembre 2020 à 15 h 45 Covid-19: l’Oriental inquiète ! Under the law, men could unilaterally divorce their wives while women's right to divorce was highly restricted; women could not marry without legal approval from a guardian or tutor; married women were obliged by law to obey their husbands; and men could marry multiple women without their wives' consent.[1]. Infos région. [3], Though the UAF and other women's groups were disappointed by the limited nature of the reforms, they still saw the new bill as a victory. Levinson, Charles. Sater, James. All of Morocco's major women's organizations have positioned their work within an Islamic framework in some way, drawing on the work of Islamic scholars to inform their agendas. [3] This formed the foundation of one of the four major Sunni schools of Islamic jurisprudence still in existence today. 3) Cooperative-building grows from empowerment gained during the “Imagine-Moudawana” experience and supports women’s cooperatives and their development to create greater financial independence, expand networks, and promote change in women’s roles in their communities. The minimum age for men and women to be married is 18 unless specified by a judge; in addition, boys and girls under custody may choose their custodian once they reach the age of 15. 25 J'ai déjà fait allusion, dans ce qui précède, au code de la famille du Maroc, la Moudawana. Article précédent Salaires des fonctionnaires: le Maroc prépare une grande réforme Article suivant Quel est votre pire souvenir de l’année 2017? 29, alinéa 2). Yet the Moudawana, the family code that governs areas of family law such as marriage, divorce, inheritance, and child custody, gave few rights to women when it was first adopted in 1958, reflecting centuries-old customs. La Moudawana ou Code du statut personnel marocain est le droit de la famille marocain codifié en 1958 sous le règne du roi Mohammed V.Ce code a été amendé une première fois en 1993 par Hassan II, puis révisé en février 2004 par le Parlement marocain et promulgué par le roi Mohammed VI le 10 octobre 2004.Cette dernière révision améliore entre autres les droits des femmes طرح از محمد مردانی افضل United Nations Development Fund for Women. جهرم، مردی شبیه به محمدرضاشاه پهلوی و مردی که می‌گوید: «شاه برگشته».‌‌ 19 Dec. 2003. However, King Mohamed VI, who took the throne in 1999 and continues to rule the country today, has showed hints of being less repressive than his father. Moudawana .. Le Code Marocain de la Famille « Moudawana » Communiqué de Presse, Droits des Femmes et Justice de Genre, Maroc / Sahara Occidental. Maroc Les MRE débattent de la Moudawana. In the end, the civil society associations that lobbied for the reforms had to work within the existing authoritarian system, appealing directly to the king for change rather than working through a democratic political process. En 2004, la réforme de la Moudawana (code du droit de la famille marocain) apparait comme étant le début d’une révolution juridique et sociale consacrant l’égalité homme-femme et améliorant le droit des femmes au sein de la cellule familiale. Latifa Jbabdi (born 1955) is a Moroccan feminist activist and writer. [11], Utilizing much of the leadership infrastructure and resources from 8 Mars, Jbabdi went on to found the UAF in 1987. 2008. [17][18] Arising from this context, the PAIWD did not explicitly reference Islamic values, and was more closely related to a “development discourse” that formed a crucial element of Mohammad VI's national agenda. 8 Oct. 2005. [14] The opposition took many steps to curb the power of the UAF; the Ministry of Religious Endowments and Islamic Affairs encouraged imams to preach against the reforms. admin March 16, 2020 March 16, 2020 No Comments on LA MOUDAWANA MAROCAINE PDF 8 févr. Since the passage of these reforms, women's groups in Morocco have been lobbying to change some discriminatory laws that survived the reforms. Moudawanat Aliexpress. Freedom House. 9 Oct. 2005. [8], The King is not only a political leader, but also holds the title “Commander of the Faithful,” indicating his role as a religious leader as well. La Moudawana, le nouveau droit de la famille au Maroc PDF By:Omar Mounir Published on 2005 by Marsam Editions. “In Lorestan, there is no water, no electricity, in fact, nothing at all” Priority in terms of child custody goes first to the mother, then the father, then the maternal grandmother, or to whomever a judge deems the most qualified relative. او را… https://t.co/ghcnvfLQWJ, RT @TavaanaTech: یوتیوب در کدام کشورها فیلتر است؟ On October 10, 2003, the king presented Parliament with a plan to replace the old Mudawana entirely, on the commission's recommendation, describing the new law code as “modern” and intended to “free women from the injustices they endure, in addition [to] protecting children’s rights and safeguarding men’s dignity.”[11] In doing so, he emphasized that the reforms were not intended to address women's rights exclusively, but to address issues associated with the family as a whole. It can be argued that while the reforms do represent a significant transformation of women's rights, they also serve to solidify and expand the authority of the monarch as the defender or insurer of those rights. Au Maroc, les mariages polygames gagnent du terrain, et ce, malgré la mise en place de la loi instaurée en 2004. Human Rights Watch. Sharialaw that focuses more on custom . La critique théâtrale au Maroc en deuil - 15 novembre, 2020 - 12 Anouar El Joundi: le soldat des planches n’est plus! However, on the same day, an alliance of opponents to the movement organized a march in Casablanca, where the women, all veiled, marched in separate lines from the men. Le Maroc est un vrai modèle arabo-africain en termes de respect des droits de la femme. This included the founding of many new women's associations, many of which began as affiliates of existing political parties. Refworld contains a vast collection of reports relating to situations in countries of origin, policy documents and positions, and documents relating to international and national legal frameworks. For example, a woman still needs her husband's permission to obtain a passport and can be penalized for having a child out of wedlock, and there is no legislation addressing or criminalizing violence against women. As a result of newly created civil society organizations, including many women's organizations, and increased international attention on women's rights, modest reforms to the Mudawana were enacted in 1993 under King Hassan II. [35] Ghazalla. According to the Moroccan Ministry of Justice, in 2008 there were more marriages and slightly fewer divorces in Morocco. [9], There are social, legal, logistical, and political barriers to the actual implementation of many of the reforms in the new Mudawana. [20] [9] A state's family or personal status law has wide-ranging implications for citizens' daily lives, but many gender equality advocates point out its particular significance for women, as it governs the age at which they may be married, issues of divorce and child custody, and their right to work and travel outside the home. Although there were calls for reform to the family law in the 1960s and 70s, its religious origins made amending it a challenge, and no serious movement for reform emerged until the 1980s. Considering the religious origin of the laws, the fact that they had been amended at all was a significant step in demonstrating that they were subject to the process of ijtihad and not completely unchangeable.[9]. ", Slymovics, Susan. [10] Upon her release, Jbabdi founded and served as editor for 8 Mars (named for the date on which International Women's Day is recognized each year), a newspaper written by and for Moroccan women interested in feminist issues. Polygamie : une tendance qui gagne de plus en plus de terrain au Maroc. [6] The debate extended beyond the realm of the political elite, however, eventually sparking enormous rallies in March 2000. que le Maroc devienne, avec l'aide de Dieu, un grand chantier de production, générateur de richesse. The minimum age for women to marry was raised from 15 to 18, the same as the men's minimum age; women no longer needed to obtain approval from a guardian before marrying; men were forbidden from unilaterally divorcing their wives; women were given the right to divorce their husbands; and while it was still permitted for men to have multiple wives, restrictions were imposed to make polygamous marriages harder to obtain and only with the permission of a judge.[7]. [22] The campaign was highly successful and the UAF exceeded their target by collecting more than a million signatures, a considerable achievement given Morocco's total population of only 25 million.[23]. [7] Malchiodi, Beth. It was given the legal status of a utilité publique, an important designation for Moroccan civil society organizations, which allows them to raise funds and be exempt from taxes (similar to non-profit status in the United States). Development, in many cases includes a process of securing access to rights, and their enforcement, whereas the existence of rights enhances development processes. Vital Voices. Women in Morocco are central to the family structure around which Moroccan society is based. او از پیشگامان جنبش نرم‌افزار آزاد است. "The Politics of the Reform of the New Family Law (the Moudawana). [21], The UAF was able to organize high-profile demonstrations to prove to the government that a large number of Moroccans supported the reforms. Challenges to these three institutions, whether through questioning the king's authority or the legitimacy of Islamic law as the basis for legal codes, are technically imprisonable offenses. [26] Ibid. C’est donc en 1957 que le Maroc, entreprend de codifier le droit de la famille, sous l’appellation de Moudawana ou Code du Statut personnel. [9], Despite numerous calls for reform throughout the 1960s and 70s, it was not until 1982 that women's legal status was brought to the forefront of public debate in Morocco. [2] Furthermore, many women's groups and feminist activists in Morocco hold the view that religion must be incorporated into any reformist framework for it to be acceptable to the Moroccan population, and as such, the reforms represent a progressive step without alienating the majority of the society. Traditionalists felt only the king had the right to change the law and the modernists felt that the king had the right to exercise ijtihad and ultimately decide the role that Islamic law would play in Morocco's legal framework. [20], In terms of political barriers, some classify the reformed Mudawana as an example of strategic liberalization, typical within certain "liberalized autocracies," that arises out of internal and external pressures but is ultimately limited in the extent of its reforms. They argued that the Moudawana was a political document, not a religious one, and that it should therefore be handled by the Parliament, a secular institution, rather than the King, who was both a secular political leader and the "Commander of the Faithful." The group of activists fighting to reform the Moudawana needed to persuade the Moroccan Parliament to change the family code in order to make it more equitable toward women. Towards the end of his reign, in the late 1990s, King Hassan II opened up the political process to opposition parties, such as the Socialist Party (USFP) and the Parti du Progres et du Socialism (PPS). "Country Report: Morocco." Additionally, the King created a Ministry in Charge of the Condition of Women, Protection of the Family, Childhood and the Disabled to advance gender equality, he consulted with women's rights activists, and he appointed a commission to revise the Moudawana. 15 Feb. 2008. [30], The UAF reached out to and worked with many other organizations and groups of people to achieve the reforms; alliances with other women's rights NGOs, political parties, independent politicians, social workers, and academics enabled the UAF to succeed in its mission. [22], When announcing the reforms, Mohammad VI indicated that he sought to “reflect the general will of the nation” rather than impose legislation, and emphasized that the reform did not represent a "victory" for one side or the other. Bravo pour cette projection ! In Morocco's rural and underdeveloped areas, legal equality is perceived as less of an immediate priority than basic, everyday needs. [17] While retaining presidency of the UAF, Jbabdi was elected to the Moroccan Parliament in 2007.[18]. [19] "Country Report: Morocco." "Morocco Country Report." Entretien avec Mohamed Saïd Saadi, ancien ministre En 1998, le gouvernement de l’alternance de Youssoufi avait donné le ton, dès le discours d’investiture et a fait de la question de la femme, une priorité. [15], In 1969, King Hassan II created the Union Nationale des Femmes Marocaines (UNFM), an organization with the stated goal of improving the social and economic status of women in Morocco. Abingdon: Routledge, 2007. While polygamy had become nearly nonexistent, she noted, one out of every ten marriages still involved a minor as of 2007, and the system was facing organizational challenges. Une décennie après son adoption par le Parlement marocain, le nouveau Code de la famille (Moudawana) a consacré l’égalité entre les. 2001. This affiliation lends them a sense of legitimacy as well as connections and support, but some argue that it limits their autonomy as well. At the same time, the king took several steps viewed as promoting women's status in Moroccan society, including mandating that 10 percent of seats in the lower house of the Moroccan parliament be reserved for women and promoting several women to senior administrative positions within his government. [9] In response, King Hassan II created a commission (which he chaired) composed of 21 religious scholars – only one of them female – and a representative of the Royal Court for the purpose of reforming the Mudawana according to the Islamic tradition of ijtihad. "H E Latifa Jbabdi." The framework of the debate around the development and reform of the Moudawana, which has become a part of Moroccan political life from the first years of independence to the present day, reflects, in fact, an amplified and recurrent process of the issues surrounding the … For example, women were now allowed to designate the guardian or tutor who would give approval for their marriage, and fathers were no longer allowed to compel their daughters into marriage. [6] By the time the plan was introduced, King Hassan II had died and his son, King Mohammed VI, had taken the throne. Aujourd'hui en l'aube de 2020 on peut dire que vous aviez incroyablement raison concernant l'impact de ces lois. Critics of the reforms point to the elitist roots of the movements that advocated for the reforms, the influence of Western secular principles, and the many barriers to the law's implementation within Moroccan society. [9], The proliferation of civil society organizations flourished even more in the 1990s, due in part to King Hassan II's active support for them, which reflected a worldwide trend of civil society promotion. Aujourd’hui, la légalisation partielle de l’IVG au Maroc. Many against the Moudawana reformation believed the UAF's campaign to be against the Islamic values traditionally held in Morocco. Lorestani youth stuck… https://t.co/ZjwyrfK8sV, Alireza Ghandchi, who lost his wife and 2 children in the shooting down of #PS752 speaks at gravesite of Rosstin Mo… https://t.co/xf6o5GSrF1, #یلدای_٩٩ #یلدای_خونین [8] Some have argued that the king's support was motivated as much by international pressures and his desire to join the European Union as domestic economic and political problems.