Le pr\u00e9sent rapport restitue les travaux men\u00e9s de 2019 \u00e0 2022 par une \u00e9quipe pluridisciplinaire de chercheurs et de praticiens (juristes, anthropologues, sociologues, historiens), \u00e0 partir de l\u2019article 75 de la Constitution qui permet aux Mahorais, en th\u00e9orie, d\u2019\u00eatre r\u00e9gis par la coutume pour toutes les questions relevant de leur statut personnel. La coutume mahoraise est elle-m\u00eame entendue ici dans un sens large, le statut personnel mahorais puisant \u00e0 deux sources : le Minh\u00e2dj Al Talibin et les usages et pratiques traditionnels africains et malgaches. Si le processus de d\u00e9partementalisation n\u2019a pas remis en cause ce principe, la volont\u00e9 \u00ab d\u2019accompagner \u00bb l\u2019\u00e9volution statutaire de Mayotte a conduit le l\u00e9gislateur \u00e0 diverses adaptations vidant peu \u00e0 peu le domaine de la coutume locale de son contenu, notamment pour le mettre en conformit\u00e9 avec les droits et libert\u00e9s fondamentaux et \u00e0 transf\u00e9rer les comp\u00e9tences juridictionnelles et notariales des cadis, autorit\u00e9s de \u00ab droit local \u00bb, vers les juges et notaires dits \u00ab de droit commun \u00bb. L\u2019\u00e9quipe a donc pris soin d\u2019\u00e9tudier de quelle fa\u00e7on ces changements sont aujourd\u2019hui mis en pratique par les justiciables et par les praticiens du droit, et de v\u00e9rifier si cela contribue \u00e0 une meilleure compr\u00e9hension de ce jeune d\u00e9partement ultramarin complexe et unique, au sein d\u2019une R\u00e9publique qui se veut la\u00efque, marqu\u00e9 par de fortes tensions sociales et o\u00f9 95 % de la population est de confession musulmane. L\u2019\u00e9tude a pour ambition de mieux comprendre quel(s) r\u00f4le(s) doivent jouer les repr\u00e9sentants de l\u2019\u00c9tat et certains acteurs de la soci\u00e9t\u00e9 civile. Pour atteindre ces objectifs, il a \u00e9t\u00e9 principalement proc\u00e9d\u00e9 \u00e0 des enqu\u00eates et \u00e9tudes de terrain aupr\u00e8s des acteurs de la coutume (magistrats, avocats, cadis, notaires, officiers de l\u2019\u00e9tat civil\u2026). Ces investigations ont d\u00e9montr\u00e9 en premier lieu que la coutume mahoraise n\u2019est pas appliqu\u00e9e par le juge de droit commun, d\u00e9sormais seul comp\u00e9tent, pourtant, pour le faire. Le second enseignement de la recherche a permis de constater que la coutume continue dans une large mesure \u00e0 r\u00e9gir la soci\u00e9t\u00e9 mahoraise, mais hors du contr\u00f4le des autorit\u00e9s \u00e9tatiques, ce que n\u2019a fait qu\u2019accentuer la mise \u00e0 l\u2019\u00e9cart officielle des cadis. Cette recherche met alors en avant cette permanence des pratiques coutumi\u00e8res en mati\u00e8re familiale (mariage, divorce, filiation, successions) et du recours aux autorit\u00e9s traditionnelles pour r\u00e9gler les conflits. Il existe donc deux modes de r\u00e9gulation qui se d\u00e9ploient en parall\u00e8le, dont l\u2019un r\u00e9git la soci\u00e9t\u00e9 en profondeur et l\u2019autre seulement en surface. Plusieurs recommandations concr\u00e8tes sont alors formul\u00e9es, nourries par les r\u00e9flexions des membres de l\u2019\u00e9quipe et des nombreuses personnes interrog\u00e9es. Ces propositions sont de plusieurs ordres. Fondamentales : elles invitent \u00e0 clarifier le statut personnel mahorais, dans ses conditions d\u2019appartenance comme dans son \u00e9tendue mat\u00e9rielle et son contenu en termes de sources, \u00e0 red\u00e9finir ses liens avec les principes fondamentaux et notamment celui de la la\u00efcit\u00e9. Techniques : elles sugg\u00e8rent de supprimer le dualisme de l\u2019\u00e9tat civil ou encore de reconna\u00eetre un \u00ab juste titre \u00bb foncier d\u2019origine coutumi\u00e8re. Proc\u00e9durales : elles tendent \u00e0 redonner une place aux cadis dans l\u2019application de la coutume, en les associant directement au processus judiciaire, autant qu\u2019\u00e0 red\u00e9finir l\u2019office du juge dans la mise en \u0153uvre de la coutume. Ces propositions sont formul\u00e9es dans le seul dessein d\u2019accompagner la soci\u00e9t\u00e9 mahoraise, les acteurs de la coutume, qu\u2019ils soient judiciaires ou non, professionnels et justiciables, dans une meilleure compr\u00e9hension de la place de la coutume \u00e0 Mayotte et, au-del\u00e0, de celle des coutumes dans le syst\u00e8me juridique fran\u00e7ais.<\/p>\n\n\n\n
This report presents the work carried out between 2019 and 2022 by a multidisciplinary team of researchers and practitioners (lawyers, anthropologists, sociologists, and historians), based on Article 75 of the Constitution, which in principle allows the inhabitants of Mayotte to be governed by customary law in all matters relating to their personal status. Mahoran customary law is understood here in a broad sense, as the personal status system in Mayotte draws on two sources: the\u00a0Minh\u00e2dj Al Talibin\u00a0and traditional African and Malagasy customs and practices.<\/em><\/p>\n\n\n\n While the process of departmentalization has not called this principle into question, the desire to \u201caccompany\u201d the institutional evolution of Mayotte has led the legislature to introduce various adjustments that have progressively emptied the field of local customary law of its substance, particularly in order to bring it into conformity with fundamental rights and freedoms. This process has also entailed the transfer of judicial and notarial powers from the\u00a0cadis, authorities of \u201clocal law,\u201d to judges and notaries of \u201ccommon law.\u201d<\/em><\/p>\n\n\n\n The research team therefore examined how these changes are currently implemented by litigants and legal practitioners, and whether they contribute to a better understanding of this young, complex, and unique overseas department within a secular Republic, marked by strong social tensions and where 95% of the population is Muslim. The study aims to better understand the role(s) that State representatives and certain civil society actors should play.<\/em><\/p>\n\n\n\n To achieve these objectives, field surveys and studies were primarily conducted with customary actors (judges, lawyers,\u00a0cadis, notaries, civil registry officers, etc.). These investigations first demonstrated that Mahoran customary law is not applied by the common law judge, who is nonetheless now the sole competent authority to do so. The second key finding of the research is that customary law continues to regulate Mahoran society to a large extent, but outside the control of state authorities\u2014a situation further reinforced by the official marginalization of the\u00a0cadis. The study thus highlights the continued existence of customary practices in family matters (marriage, divorce, filiation, inheritance) and the recourse to traditional authorities for dispute resolution.<\/em><\/p>\n\n\n\n There are therefore two parallel systems of regulation: one that structures society in depth, and another that operates only at the surface level. A number of concrete recommendations are put forward, informed by the reflections of the research team and the many individuals interviewed. These proposals are of several kinds.<\/em><\/p>\n\n\n\n Fundamental proposals call for clarifying Mahoran personal status, both in terms of conditions of membership and its material scope and sources, as well as redefining its relationship with fundamental principles, particularly secularism. Technical proposals suggest abolishing the dual system of civil registration or recognizing a \u201cvalid customary title\u201d to land ownership. Procedural proposals aim to restore a role for the\u00a0cadis\u00a0in the application of customary law, by directly involving them in the judicial process, and to redefine the role of judges in implementing customary law.<\/em><\/p>\n\n\n\n These recommendations are made with the sole aim of supporting Mahoran society\u2014customary actors, whether judicial or not, professionals and litigants alike\u2014in achieving a better understanding of the place of customary law in Mayotte, and more broadly, of the place of customary norms within the French legal system.<\/em><\/p>\n\n\n\n <\/p>\n<\/details>\n\n\n\n <\/p>\n","protected":false},"featured_media":0,"template":"","disciplines":[1204,115],"collections":[119],"publication_tag":[1511,523,1515,94,1513,1512,1514],"auteurs":[1516,1518,521,1517],"class_list":["post-4009","publications","type-publications","status-publish","hentry","disciplines-anthropologie","disciplines-sociologie","collections-rapports-de-recherche","publication_tag-anthropologie","publication_tag-coutume","publication_tag-droit","publication_tag-histoire","publication_tag-histoire-du-droit","publication_tag-mayotte","publication_tag-sociologie","auteurs-aurelien-siri","auteurs-elise-ralser","auteurs-etienne-cornut","auteurs-hugues-fulchiron"],"acf":[],"yoast_head":"\n
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