回族传统婚姻规范对我国《婚姻法》的影响

回族传统婚姻规范与我国的《婚姻法》有相通之处,但也有相悖甚至相冲突的地方。解决回族传统婚姻规范中存在的一些陈规陋习,必须对信教群众进行法制宣传和教育,严格执行《婚姻登记管理条例》,使回族传统婚姻规范逐渐纳入到社会主义法制轨道上来。     

The correlates of spouses' incongruent reports of marital aggression

Husbands' and wives' reports (n=97 couples) of engaging in or experiencing marital aggression were compared to determine congruence. Congruence was defined as spousal agreement on whether either spouse had been nonviolent, mildly violent, or severely maritally violent within the past year. Whereas approximately equal numbers of clinic couples were incongruent for husband and for wife violence (32% vs. 31%), only incongruence for husband violence (H W) was found to correlate with reports of affective and relationship functioning. Incongruent H W wives were more likely to be depressed and angry. H W incongruent wives were also more negative about the inter-spousal communication and rated the relationship as more unsatisfactory for them than did congruent wives. Incongruent H W husbands also perceived the relationship more negatively, but their levels of depression and anger did not differ from congruent H W husbands. These findings were not replicated for spouses who were incongruent for wife violence. Our results support the conclusion that spousal disagreement about H W violence has a more negative impact than does disagreement about wives' level of aggression.     

从收继婚风俗看明代的律例

明代的律例严格禁止收继婚，可是，严厉的法律不但没有根除收继婚，收继婚反而作为社会一种风俗习惯而普遍存在。为什么法律严格禁止却根除不了收继婚?为什么收继婚普遍存在而法律却显得苍白无力?这其中有政府对法律推行不力的原因，也有传统风俗习惯沉积的原因，更有伦理道德方面的因素。用法律去禁止近乎人情和社会基本认同的事情，固然有移风易俗方面的功效，但法律的公正性和严肃性必然要受到挑战，而有禁不止所带来的副作用，更合使法律的尊严受到破坏。     

伊斯兰法中国本土化与回族伊斯兰习惯法的形成

伊斯兰法作为一种外来的法律制度,具有充分的文化属性,它在中国境内的发生、成长过程其实就是一种典型的法律本土化过程,而且这种过程是伴随着伊斯兰教的中国本土化实现的。它是回族在信仰伊斯兰教过程中,以《古兰经》和《圣训》为主要内容的伊斯兰教法运用“公议”和“类比”推导出来的法律论断,固化为本民族的生活制度(即习惯)后,通过民间宗教权威予以保障,所形成的一整套内控性的生活秩序规范体系。     

马来西亚伊斯兰教国理念、实践与政党政治

马来西亚是东南亚伊斯兰教国家之一,伊斯兰教国议题成为执政党巫统和反对党伊斯兰党争取马来选民支持、寻求政治合法性和打击对手的重要手段之一.华人政党也加入伊斯兰教国的争论,因为这关系到国家政体、民主、种族平等和多元宗教等大问题.在马来西亚政党架构、政党斗争、多元宗教和多元种族的特定条件下,伊斯兰教国议题成为近年马来西亚伊斯兰教政治化的集中体现.     

对我国姻亲继承合理性的再思考

根据我国《继承法》，不仅丧偶儿媳或女婿对公婆或岳父母尽了主要赡养义务后能成为第一顺序继承人，继兄弟姐妹间、旧社会形成的一夫多妻家庭中子女与生母以外的父亲的其他配偶间形成扶养关系的，也均互有继承权，该规定直接突破了世界通行的继承权仅在血亲及配偶范围内的传统基础。无论从继承权产生的基础，还是从姻亲继承产生的源流上分析，我国基于赡养扶助行为授予姻亲继承权都是对继承权基础的直接违背，也是对现实生活中民众继承习惯的背离。通过对姻亲的赡养扶助行为与继承权关系的分析，找出合理的路径与渠道对其实施赡养扶助行为后的权益进行补偿，始为正确的选择。     

从形式回归走向实质回归——对婚姻法与民法关系的再思考

以《民法通则》的颁布为标志,从立法上宣告了我国婚姻法向民法的回归。婚姻家庭关系在本质上是一种私的关系,无论是从婚姻法的角度还是从民法的角度,都可以得出婚姻法属于民法（私法）以及民法（私法）包含婚姻法的结论。长期以来,婚姻法向民法的回归仅仅停留于形式,由此制约了婚姻法学的纵深发展,也妨碍了私法体系的统一完整。在法典化的背景下,实现婚姻法向民法的实质性回归,是关于婚姻法与民法关系的唯一正解,也是制定具有逻辑性、体系性和科学性的中国民法典的必由之路。     

MAINTAINING A UNITARY STATE: COUNTER-TERRORISM,SEPARATISM, AND EXTREMISM IN XINJIANG AND CHINA

This essay reviews the history of Uighur related terrorism in Xinjiang as well as elsewhere in China and discusses the political motivations and effectiveness of the Chinese government in suppressing terrorism. The essay assesses both the motivations of the Uighurs engaged in terrorism, as well as the motivations for counter terrorist by the Chinese authorities. A key objective of the essay is to determine what are the political and other reasons that drive the Chinese government’s counter terrorism strategy and tactics and whether these have been effective or counter-productive. The essay assesses the counter terrorism strategy of the Chinese government in Xinjiang Province and across China, the political motivations for the strategy, the impact and success or otherwise. The essay discusses if the government is combatting terrorism, or separatism, or extremism, the confusion of these terms, and whether this has had any impact on the effectiveness of counter terrorism.     

Gender,Culture and the Law: Approaches to ‘Honour Crimes’ in the UK

This article examines the debate on whether to analyse ‘honour crimes’ as gender-based violence, or as cultural tradition, and the effects of either stance on protection from and prevention of these crimes. In particular, the article argues that the categorisation of honour-related violence as primarily cultural ignores its position within the wider spectrum of gender violence, and may result in a number of unfortunate side-effects, including lesser protection of the rights of women within minority communities, and the stigmatisation of those communities. At the same time it is problematic to completely dismiss any cultural aspects of violence against women, and a nuanced approach is required which carefully balances the benefits and detriments of taking cultural factors into account. The article examines the issues within the context of the legal response to cases involving honour-related violence, arguing that although the judiciary has in a number of cases inclined towards viewing ‘honour’ as primarily cultural rather than patriarchal, in some cases they have begun to take a more gender-based or ‘mature multiculturalism’ approach.

Regulation of armed conflict: critical comparativism

Abstract

This paper calls for comparative analysis of international humanitarian law and Islamic laws regulating armed conflict by focusing on the underlying assumptions and interests informing both systems (rather than on rule-based comparison). It argues that examination of the biases inherent to each legal system can potentially inform scholars to understand better the paradigms shaping each of them. In doing so, the paper builds on contextual and critical interpretations of both fields of law to assert the need for ‘critical comparativism’ rather than functionalist comparativism. Unlike functionalist comparativism, which treats international law as the ‘objective’ benchmark against which other legal traditions are measured, ‘critical comparativism’ treats the two legal systems examined as alternative manifestations of power structures which, when contrasted against each other, help shed more light on the inherent bias in each legal system.