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Małżeństwa de facto w Japonii wobec wyzwań Covid-19

100%
Kamiński K.
Gdańskie Studia Azji Wschodniej
|
2023
|
issue 23
180-193
EN
The purpose of this article is to identify the key issues arising in relation to the existence of de facto (common law, nai’en) marriages in Japan. This paper will first show the broader context of the impact of the pandemic on legal-family relations in Japan. The discussion will then focus on the issue of de facto marriages, i.e. the genesis and increasing role of de facto marriages in Japan will be presented. Indeed, there have been increasing symptoms of the inclusion of informal relationships close to the marriage relationship in a legal context. The examples presented in this article provide a starting point for an analysis of the demands that have emerged in Japanese public space in relation to the specific needs of the COVID-19 pandemic era, i.e. the change of the unified spousal name system, as well as the issue of access to the partner’s medical information, and legal regulation related to parental authority.
2
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Organista jako pracownik umysłowy w świetle polskiego prawa pracy okresu międzywojennego

100%
Kamiński K.
Czasopismo Prawno-Historyczne
|
2024
|
vol. 76
|
issue 2
225-238
EN
The purpose of the present article is to define the legal position of the occupation of an organist in the Catholic Church in the context of the interwar labor law of the Second Polish Republic and canon law. It presents the characteristics of the profession as well as the rights and duties of an organist under the common and particular law of the Catholic Church. The special position of organists, whose work was subject to two autonomous legal orders, prompts one to reflect on the relationship of an organist, as a church worker, to state law. Research indicates that the occupation of an organist was classified as that of a white-collar worker in accordance with the legal regulations of the period. The article depicts attempts to legally regulate the occupation of an organist as well as the difficulties connected with accurately defining the employing entity of an organist. These issues were particularly relevant in the context of insurance for people performing this profession.
PL
Celem artykułu jest określenie pozycji prawnej zawodu organisty w Kościele katolickim w kontekście międzywojennego prawa pracy II Rzeczypospolitej oraz prawa kanonicznego. Przedstawiono w nim charakterystykę zawodu oraz prawa i obowiązki organisty wynikające z prawa powszechnego i partykularnego Kościoła katolickiego. Szczególna pozycja organisty, którego praca podlegała dwóm autonomicznym porządkom prawnym, skłania do refleksji nad relacją organisty jako pracownika kościelnego do prawa państwowego. Badania wskazują, że zawód organisty kwalifikowano jako pracownika umysłowego według ówczesnych przepisów prawa pracy. W artykule opisano próby ustawowego uregulowania zawodu organisty oraz trudności w dokładnym określeniu podmiotu zatrudniającego organistę. Zagadnienia te były szczególnie istotne w kontekście ubezpieczenia osób wykonujących ten zawód.
3
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Instytucjonalne relacje państwo–Kościół w Rumunii jako przykład modelu przyjaznej separacji

100%
Kamiński K.
Studia Prawa Publicznego
|
2025
|
issue 2 (50)
55-74
EN
The aim of this article is to provide a detailed analysis of the fundamental principles of the state-church relationship model in the Republic of Romania, which can be classified as a specific model of friendly separation. This model is based on a balance between the formal separation of state and religious institutions and the possibility of state support for religious activities in areas such as education, culture and social welfare. A significant element of the Romanian model is its acknowledgment of the historical and cultural role of the Romanian Orthodox Church, which holds a prominent position in shaping Romanians’ national identity and public life. The Church plays a crucial role in maintaining social bonds and transmitting the nation’s heritage. The article also highlights unique features of the Romanian model, such as its three-tier legal classification system for religious communities, which differentiates the legal status of registered denominations, religious associations, and religious groups. This system, combined with the historical significance of Orthodoxy, gives the Romanian model distinctive characteristics that set it apart from other countries implementing a model of friendly separation, an example being Poland. The analysis demonstrates how local historical, cultural and social conditions influence the development of Romania’s specific version of the friendly separation model. The author argues that although the autonomy of both spheres is formally maintained, cooperation between the state and recognized religious communities (particularly the Romanian Orthodox Church) is essential for the fulfillment of many public tasks, especially in areas requiring the fostering of national unity.
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