72 Invités, 0 Membres Statistiques courantes : Total des membres: 4 107 Total des messages: 18 966 Total des sujets: 5 729 Total des catégories: 22 Total des sections: 55 Décret du 13 août 1956, portant promulgation du Code du Statut Personnel. Même les actes les plus audacieux dans le cadre de la réforme, comme le CSP (Code du statut personnel), ont été accompagnés de justifications à partir d’une interprétation libérale de la loi religieuse. Indeed, although economic growth was not negligible, it did not match other North African countries like Morocco. In this context, presidential feminism remains ambiguous, as is illustrated by the speech delivered during the UNFT's third congress, held between December 20–29, 1962, in which he declared that he had to protect the family and guarantee to man the faculty of being its head. Since 1956, all responsible authorities, notably the Minister of Justice, Ahmad Mestiri and the different directors of UNFT, recalled on many occasions that the Code and successive laws were not opposed to Islam, but registered in the context of a reform of society "inside Islam." It was promulgated by beylical decree on August 13, 1956 and came into effect on January 1, 1957. Moreover, if a child did not possess his own goods, the necessary costs of his upbringing were predicated on those of the father. In practise, on September 14, 1965, Tunisia ratified the International Labour Organization's Convention number 111 concerning discrimination in the matter of employment and profession. This to the end of not committing injustice." Le droit des successions est régi par les articles 85 et suivants du CSP. During a speech delivered in Tunis on February 8, 1961, Bourguiba expressed his opinion on reason's domination above all other means of thought: "There are still people who do not conceive that reason must apply to all things in this world and command all human activity; for these people certain domains, that of religion in particular, must escape the ascendancy of the intelligence. Les empêchements permanents sont ceux relatifs à la parenté (de sang, par alliance ou lié à l’allaitement) des futurs époux … Forums. Finally, another prescription annulled the privilege of paternal grandparents to receive support payments for children. During the presidential election, Ben Ali's program had the slogan, "Women's perspectives renewed.". Bourguiba referred to a sura of the Koran to justify this measure: "We have abided by the spirit of the Holy Book... which indicates monogamy. Son commentaire de la Moudawwana, autrement dit, du Code du statut personnel marocain, promulgué en 1957-1958, a été conçu dans le même esprit, et suivant le même plan que celui qu'il avait consacré, il y a quelques années, au Code du statut personnel tunisien. 0000001021 00000 n This Code is one of the best known deeds of Habib Bourguiba, who was Prime Minister and later President. CSP – Code du statut personnel tunisien. On January 10, 1957, the wearing of the veil at school was forbidden. As for the Muslim union and the cells destourian women created in 1951-1952, they did not begin to call for the right to vote and eligibility for office until 1955. Women were then called upon to characterize this change: official receptions have been mixed since 1992 and ministers and senior civil servants were encouraged to attend accompanied by their spouses. daccess-ods.un.org. 0000005544 00000 n In total, in 2004 they constituted 26.6 per cent of the work force, although in 1989 they had only represented 20.9 per cent and a mere 5.5 per cent in 1966. Article 204 Note Modifié par la Loi n° 92-48 du 4 mai 1992.. Pour être valable, toute donation doit être passée par acte authentique. - Code du statut personnel - Loi du 3 juin 1966 réaménageant la garde des enfants - Loi du 18 février 1981 modifiant certaines dispositions du code de statut personnel relatives au divorce et à la tutelle. Suivre. On the morrow, March 19, Ben Ali, during a televised address, publicly asserted his support for the Code. ", Relying in part on the support of Shayk Muhammad Fadl Ben Achour, who defended the Code's provisions as constituting the possible interpretation of Islam," a large number of religious authorities prudently fell silent or denounced the Code. 0000327980 00000 n According to the decrees of March 29, 1956 and October 1, 1958, Zitouna University was closed as were the other madrasses, the official goal being "to progressively suppress all previous types of teaching, unadapted, hybrid or outdated." Le Code du statut personnel (arabe : مجلة الأحوال الشخصية) ou CSP consiste en une série de lois progressistes tunisiennes, promulguées le 13 août 1956 par décret beylical puis entrées en vigueur le 1 er janvier 1957, visant à l'instauration de l'égalité entre l'homme et la femme dans nombre de domaines. L'un des époux ne peut revenir durant l'audience de jugement sur l'accord donné en conciliation qu'avec l'assentiment de l'autre conjoint. It was promulgated by beylical decree on August 13, 1956 and came into effect on January 1, 1957. )S�ӟ1X:T�U��i�9R�6;bn,� 14 et s du CSPT). His ruling always inclined in favour of women and "made him all through the long decade of the sixties their tireless defender.". Article 89. "We reaffirm here our support for these achievements and our determination to protect them and to enhance them.". They work in all trades, in the army, in civil and military aviation and in the police. There followed then a series of favourable articles in the French press on the situation of women in Tunisia. Moreover, certain mentalities take longer to change. they were almost all dismissed or forced to retire. Le code, dans le cas d’une famille classique, répartit ainsi la dévolution de l’actif successoral : In August 1994, during a seminar devoted to women and the family, ATFD denounced the ambiguity of power and the use of religion to regulate the condition of women in the country, criticizing chiefly "the patriarchal oppression of women. In November 1940, Muhammad Zarrouk founded the first francophone feminist magazine, Layla, which however ceased publication in July 1941, but whose name was taken up symbolically by Bashir Ben Ahmed who, on May 23, 1955, started a magazine "Layla Speaks to You"—later "Feminine Action"—in the fifth issue of his weekly "Action" (later "Africa Action" and finally "Young Action"). At the same time, power desired the destabilization of the Marxist left and encouraged the founding of the Association for the Preservation of the Koran in January 1968 which contributed to the birth of the Islamist party Ennahda. Radhia Haddad, wrote in her autobiography "Woman's Talk" : "On the eve of independence, the most ancient and the most blatant injustice was the condition of women.". ... Tunisie: des centaines de résidents français rapatriés en … It made maternal grandparents equally entitled, eliminating the concept of the patriarchal family. Rapport de partage d'une succession selon les dispositions du Code du Statut Personnel tunisien. Other measures consecrated the participation of the mother in the conduct of business concerning children and the obligatory consent of the mother for the marriage of her minor child. 0000327818 00000 n 0000007766 00000 n ���/vi�x�U�{"nw������^�^0=��:y6�`hl�p��ѕr�0��_2�� �qW�#{�:6�Ҵ�5�W�782����J��^i��P���;�e�vԕ��ԁ t�7��S�Aj �_F�ҨS���g�yl����sx����+_�B�"��SZ�F�ޫ� ɦ[��j3ZU�@V���'O�R�m��Hh��w���3eUы�d�ް.m�'��p5���_����{���. Bourguiba founded the Union of Tunisian Women in 1956 entrusting to it leadership in favourable publicity for his feminist policy. 5 Cependant le statut personnel ne fut pas intégré dans le code civil, comme c’est le cas dans le droit français, même s’il en faisait partie. Although all feminist projects seeking clear recognition of the two sexes were not carried to term, reforms inclined towards a sharing of authority between the two spouses instead of the exclusive authority of the father. In the same period Shayk Mohamed Fadhel Ben Achour, who was mufti of Tunisia and rector of the University of Ez-Zitouna, issued a fatwa, result of a personal ijtihad. Transfert vers Statut des femmes en Tunisie. 517 0 obj <> endobj The Code, nevertheless, has known many difficulties arising from Tunisian society. [�ӓ�����Z%���o��6�W�$R3�ݛ>((O-�'�u��I᎕�g���� x�Q����ͱο@Т�w_ͱ�1�\���f��)�'$�ou�S����!���tSq�G41�:�E"�>M���۹tJ�y���n2�u�=1VX�(�>���qC�볦ͮaA\�-l��F���`���`?� 0�/�pے��i~�a �Z�i�~�U�:qB�Z�V��(�YӖ_:@���qՓ�fWP[kʖ&�"��_\}N�|Zx�w|�jN�`�r$�lƔ�[�i�n9F1FFk����g��O�N�V ���3��z6Q�*+�į)��ǧ��k�L�9��Myg+� �9�׈����:қ���Ǘ���S��?+s t�ށ��ҚJ*,܋:��z�z�B���]�h/"bNdd��O�"t)4>j?SJ��Fz�5-&5��&M���2�|mwcFCR�ε0|-�&2k�������b-y[��q�?J¡2N��! Vu Notre décret du 12 juillet 1956 (30 doul hidja 1375), fixant le statut personnel des Tunisiens non musulmans et non israélites, Vu Notre décret du 3 août 1956 (25 doul hidja 1375), portant modification de certains articles du Code tunisien de procédure civile, Vu l'avis du conseil des Ministres, Alerte Google : "code du statut personnel" Google Alerts: 3/30/19 5:00 AM In several of his speeches, memory of her returned and the exhaustion born of the double function of the spouse and the mother contributed to his denunciation of the feminine condition in traditional Tunisian society. Cet article est très riche et très renseigné, mais devrait AMHA se concentrer davantage sur le Code du statut personnel lui-même, y compris les lois le modifiant - mais en faisant des articles séparés pour les lois qui n'y ont pas été intégrées (par ex. �L�1��]geX4������I��RQ�%��XC��6O���X��nlA�����$���mQ�C��=�H�!y�5��#�3�kڀ���N�� �n'm�zQ赨����M�e=D���9L`���p��&����pbU�H~�0�T�Ӄ6��T]��4)� ��H����cd؀�"D߰\�%N}��q!wojK��˷��g��:f�н�i�e�G�Z����K�t̼�эy}Y�YaQ�z7�I�z?f�RDe��``���7^���-~�ǁ0� yZ9�z7�Y��E�O�h�T�x�=7��Y�M���+�C�C����!�q�r������){��N��ڐ�| Furthermore, the text makes it obligatory for spouses to be treated with "kindness" and to participate in the management of the home. Cet article est très riche et très renseigné, mais devrait AMHA se concentrer davantage sur le Code du statut personnel lui-même, y compris les lois le modifiant - mais en faisant des articles séparés pour les lois qui n'y ont pas été intégrées (par ex. In 1976, at the UNFT's sixth congress, he openly declared that: "It is not necessary that woman exercise remunerative activities outside her home. In 1947, Muhammad Abdu'l Aziz Jait, former justice minister who was later opposed to the Code and author of a majallah codifying personal status and estate law, undertook an initial and timid effort to harmonize the doctrines of the Maliki and the Hanafi, majority in Tunisia, that ultimately had no result. Indeed, on this issue he could not refer to the Koran to justify himself, as the text is clear: "To sons, a part equal to that of two daughters." promulgation du Code du Statut Personnel. Radhia Haddad écrit dans son autobiographie Parole de femme : Under government pressure he expressed confidence in the president and recognition that the Code represents, "In its entirely a fitting means to organize family relations." 517 35 He demonstrated there the possibility of compatibility between Islam and modernity. At the end of 1987, Zine el Abidine inherited a society shared between conservatives, who urged modification of the Code in a regressive sense, and modernists who wished its continuance to symbolize Tunisia's anchorage in modernity. At the same time, the text obliged the wife who was in possession of goods to contribute to the family's expenses, so that the husband not have powers of administration over the wife's possessions. 93-74 of July 12, 1993 modified the Code giving wives the right to transfer her patrimony and nationality to children to the same extent as husbands, even if she was married to a foreigner, on the sole condition that the father has given his approval. the new First Lady, Leïla Ben Ali, made more and more public appearances, and, as a spokesperson for her husband, gave regular speeches on the role of women in the country. %%EOF By her work a woman or a girl assures her existence and becomes conscious of her dignity.". Code du statut personnel (Tunisie) Proposé par : Cimoi 2 avril 2008 à 17:41 (CEST) Dans le cadre du projet Tunisie et du Wikiconcours, j'ai amélioré cet article qui présente de façon précise et synthétique le sujet.Au terme de son passage en BA, quelques détails ont été arrangés, si vous avez des suggestions ou des questions, elles sont bien sûr les bienvenues. Cette matière devint autonome avec la promulgation du code du statut personnel tunisien (CSP) et de la Moudawwana marocaine. Le Code du statut personnel tunisien ( CSP ) nécessite-t-il un amendement, 60 ans après sa promulgation, à la lumière de la Constitution de 2014? In 1991 a law made compulsory the education of all children. L'article 61 du Code de statut personnel tunisien modifié par la loi du 18 janvier 1981, prévoit, pour que la tutelle du père soit effective, la perte de la garde par la mère si elle modifie sa résidence et s'installe « à une distance qui empêche le tuteur d'accomplir son devoir envers son pupille ». Bonjour Interrogez votre notaire tunisien. 14 et s du CSPT). Moreover, the illiteracy rate of women ten years and older declined from 96.6 per cent in 1956 to 58.1 per cent in 1984 to 42.3 per cent in 1994 to 31 per cent in 2004; the masculine rate in 2004 was 21.2 per cent. Au nom du peuple, Nous, Habib Bourguiba, président de la République ... - décret du 11 août 1937 portant statut des journalistes professionnels, - décret du 28 juillet 1938, rendant applicables à la Tunisie, ... au personnel correspondant du commerce et de l’industrie. startxref Thus, the dowry, although it does not constitute a cause for divorce in cases of default payment, still exists, the husband's home is the only one that may be considered the family residence and inheritance is completely unequal, as sharia grants to men a share double that of women (one of the rare cases where Islamic law is applied in Tunisia). Amendment no. He seems to renounce one of the principles of his modernization policy. 0000331305 00000 n en place par loi n° 03-70 relative au code de la famille promulguée par le Dahir n° 1-04-22 du 3 février 2004. On the occasion of the fiftieth anniversary of the Code, the president announced two legal projects which were adopted by the Chambers of Deputies on May, 2007. Son commentaire de la Moudawwana, autrement dit, du Code du statut personnel marocain, promulgué en 1957-1958, a été conçu dans le même esprit, et suivant le même plan que celui qu'il avait consacré, il y a quelques années, au Code du statut personnel tunisien. Vu Notre décret du 12 juillet 1956 (30 doulhidja 1375), fixant le statut personnel des Tunisiens non musulmans et non israélites, Vu Notre décret du 3 août 1956 (25 doulhidja 1375), portant modification de certains articles du Code tunisien de 0000006789 00000 n . Qui est en ligne ? Concretely, Tunisian women are very involved in society, as they represent 58.1 per cent of students in higher education. 0000324233 00000 n Courts during this period often interpreted the Code in a restrictive manner, refusing, for example, all right of inheritance for non Muslim women in religiously mixed marriages. On August 3, secular courts replaced religious courts as the high court for the application of Islamic law, while the law of September 27, 1957 closed the rabbinical court of Tunis. Article 170. Politique, L'égalité successorale soumise au Parlement La première chaîne mondiale d'information pour l'Afrique. Bourguiba's successor, Zine El Abidine Ben Ali, did not challenge the Code and himself introduced modifications that reinforced it, in particular with the July 1993 amendment. Soumettre une succession. L'un des époux ne peut revenir durant l'audience de jugement sur l'accord donné en conciliation qu'avec l'assentiment de l'autre conjoint. (J. O. R. T. n°104 du 28 décembre 1956) On the occasion of the promulgation of the Code, she wrote, on September 3, 1956 in a special double page of the 56th issue an article titled "Tunisian Women are Adults" with an editorial recalling the collaboration in its production of the two shayks Muhammad Abdu'l Aziz Jait and Muhammad Fadl Ben Achour. On August 13, 1992, on the occasion of National Woman's Day, Ben Ali gave a speech renewing Bourguiba's modernism in which he stated: "The rehabilitation of woman, the recognition of her gains and the consecration of her rights in the context of religious values to which our people are proud to adhere." <<31A9F056E67ADF41A027267372754CE1>]>> In connection with profession, a new article of the labor code, no. Although Haddad's proposals were condemned in his time by conservatives, nearly all of his proposals were included in the drawing up of the Code, including obligatory consent for marriage, the establishment of a procedure for divorce and the abolishment of polygamy. Sa dernière réforme est intervenue avec la loi n° 93-74 du 12 juillet 1993. The 1980s are characterized in the same line through an immobility in terms of feminist reforms, with the exception of some advances not negotiable at the beginning of the decade: law no. Nous, Mohamed Lamine Pacha Bey, Possesseur du Royaume de Tunisie; Vu le décret en date du 5 mai 1876 (30 rabia II 1293) sur le fonctionnement du Charaâ de Tunis et des Charaâs et Tribunaux de cadis de l'intérieur, Vu Notre décret du 21 septembre 1955 (30 safar 1375), relatif à Nous déclarons nulle et non avenue toute modification ou remises en question des droits de la femme qui sont figurés dans le Code du Statut Personnel. 93-66 of July 5, 1993 reaffirmed that: "There can be no discrimination between men and women in the application of the dispositions of the Code. Tunisie: Code du statut personnel. As for the jurist, Yadh Ben Achour Achour, he explained in "Politics, Religion and Law in the Arab World" (1992) that "The Tunisian woman is still entangled in too many archaisms and suffers too violently the effects of social anomie to be able to benefit fully from Bourguiba's reforms.". He was thus limited to introducing measures against abuses. Les dispositions du présent chapitre seront applicables, nonobstant les exceptions prévues aux autres chapitres du présent code. The Code instituted for the first time in an Arab Muslim country the principle of the consent of the two spouses as a requirement for the validity of all marriages. Le texte du code est paru dans les JORT n°s n° 20 des 3 et 6 mai 1966, 21 des 10 et ... - décret du 11 août 1937 portant statut des journalistes professionnels, - décret du 28 juillet 1938, rendant applicables à la Tunisie, les ... des droits du personnel salarié en cas de cession ou de transformation On September 14, thirteen members of the higher court published a fatwa, in which they affirmed that the Code contained elements judged opposed to the Koran, to the Sunna and to the Ijma. It is necessary to know that Bourguiba always worshipped his mother, who died prematurely, according to the chief of state, in 1913. Les dispositions du présent chapitre s'appliqueront indifféremment aux interdits qu'ils soient de sexe masculin ou de sexe féminin. Transfert vers Statut des femmes en Tunisie. In this context, on the eve of independence there did not really exist a political movement strictly based on the demand for the rights of women. This rate was 2.2 children per woman in 1998 and 1.73 children in 2007. Later, in 1968, ratification of the ILO's convention number 100 instituted equality of treatment in employment of men and women for work of equal value. Taking the lead in Tunisia's modernization campaign, Habib Bourguiba in each of his speeches found occasion to criticize sexist attitudes, opposing the hijab and appealing to science on the issue of virginity at marriage. Cette matière devint autonome avec la promulgation du code du statut personnel tunisien (CSP) et de la Moudawwana marocaine. The feminist question is a recurring theme in Tunisia, more than in all the other countries of the Maghrib, and the country is from that point of view "atypical" of the region. Il porte le nom de Magâlla. And, provoking conservatives, he added: "The defenders of polygamy would have to admit in a spirit of equality that the wife be polyandrous in the event of the husband's sterility. Collette Juilliard-Beaudan thinks that Tunisian women "cease to choose a democratic form, (they) prefer secularism." At the beginning of March 1988, the daily Assabah announced that an amendment of the Code aiming at the prohibition of the adoption of children was under consideration, and this provoked the reaction of forty academics of all political orientations who circulated a petition calling for, "the necessary separation of Islam and politics."