{"id":247612,"date":"2022-01-02T10:36:30","date_gmt":"2022-01-02T15:36:30","guid":{"rendered":"https:\/\/oncubanews.com\/en\/?p=247612"},"modified":"2022-01-02T10:36:30","modified_gmt":"2022-01-02T15:36:30","slug":"family-code-a-guide-for-debate-ii","status":"publish","type":"post","link":"https:\/\/oncubanews.com\/en\/cuba\/family-code-a-guide-for-debate-ii\/","title":{"rendered":"Family Code, a guide for debate (II)"},"content":{"rendered":"

In Cuba, we are living a transcendent political, ethical, affective and legal process: the new <\/span>Family Code<\/span><\/a>. The latter opens, as a complex but essential path for the nation, a testimony of dialogue, search for consensus, leading role of civil society, rights as an argument, affections as sustenance and popular participation as a political practice.<\/span><\/p>\n

This is a collective, social, historical and moral opportunity for us Cubans to produce more justice. An opportunity for good feelings, politics, and the law to meet on the same path. It is true that the contents of the Code do not contain all the emancipation that we owe ourselves as a people, but they direct an essential part of it.<\/span><\/p>\n

The common good, sovereignty conditioned by diversity, dignifying those who have lived in the shadows of dogma, intolerance, and lack of protection; the proof that justice can unite society and its government, and the advance to a paradigm of liberation that is rebuilt in its nuances, are invitations (I believe inescapable) to participate intensely in the upcoming popular consultation.<\/span><\/p>\n

This process has, among its meanings, to assume in law the models of families generated by good affections, that is, to protect the rights of good feeling and good-doing, of the creation of family ties by free choice based on wishes.<\/span><\/p>\n

On the other hand, this process implies understanding the transition of Cuban families, also, in the type of relationship that reproduces them. From a predominantly nuclear biparental, heterosexual model, with a male head of household, a strong style of authority and regulative, androcentric and adultcentric communication; to smaller, democratic and participatory family configurations, with female heads of household, visions of gender equality and recognition of the rights of children and young people. Families based on respect, care and acceptance that feed on good affection.<\/span><\/p>\n

One of the most progressive aspects of the new Code is to make love into law, not only in its declaration but in the conditions it generates for the protection of rights. In its 23rd version, it is made explicit that family members are obliged to fulfill family and social duties on the basis of love, affection, consideration, solidarity, fraternity, partnership, cooperation, protection, responsibility and mutual respect (Article 2). Among the rights of children and adolescents, it refers to that of growing up in a family environment of happiness, love and understanding (Article 4). As part of parental responsibility, it calls for instilling love in the family (Article 134). Regarding marriage, it refers to the voluntary union of two people, on the basis of affection, love and mutual respect (Article 197).<\/span><\/p>\n

Love is, above all, a manifestation of social relationships. It is not a strictly natural fact, it is historically constructed, it is a socially learned fact. It has had diverse contents throughout history, specific for each gender, social class, age, people and culture. Women and men love in different ways. They learn contents and objectives of love: needs, duties, prohibitions and limits.<\/span><\/p>\n

Family Code, a guide for debate (I)<\/a><\/p><\/blockquote>\n