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In the case of Poiret & Anor v Seychelles Pension Fund & Anor (2022), the Court of Appeal, the highest court in Seychelles, took judicial notice of the fact that “[c]ommon law relationships are more prevalent in our society than those between married persons.” In this chapter, the author discusses the law relating to common law marriages in Seychelles by focusing on the following issues: the right to form a family (as a background to understanding common law marriages); requirements for a valid common law marriage; and the rights of parties in a common law marriage. These rights include “court granted” rights and “statutory rights” such as property rights (parties invoking the claim of unjust enrichment in the 1979 Civil Code and property orders and succession under the 2021 Civil Code at the dissolution of common law marriages). I also deal with the remedy of unjust enrichment in the context of the 2021 Civil Code; marital privilege (in case where one of the parties in a common law relationship is accused of committing an offence); and termination of a common law marriage. The author demonstrates the measures taken by courts and the legislators to protect some of the rights of people in common law marriages. The author suggests ways in which courts can interpret the relevant provisions of the 2021 Civil Code. Where necessary, the author highlights how courts or legislators in some African countries such as Kenya, Mauritius, Malawi, Tanzania, Sierra Leone, Ghana, Zambia, South Africa, Namibia, Rwanda, and Uganda have approached some of the issues above.

Democratic renewal in Sri Lanka as well as a cross the Global South depends on strengthening democratic social movements within varieties of patrimonial capitalism. Patrimonial capitalism, emphasising patron–client relations, coincide with weakening democratic institutional cultures and practices. The dominant corruption/anti-corruption narrative is bracketed with elite class strategies aimed at negotiating a ‘managed corruption’. The realm of representative politics creating consent for patrimonial capitalism is shaped by: ethnic and class relations; the weakening of working-class parties; patriarchal cultures within parties; links with criminal networks; opaque finances and the integration of mainstream media with party patronage.

Democratising the realm of representative politics points towards democratic social movements. The internal dynamics of social movements, their relationships with political parties and collective learning are significant factors that shapes the strategic orientation of social movements. State repression of social movements highlights the need for demilitarisation and the abolition of prisons. The global sense of this local struggle relates to transforming financial markets and platform economies towards notions of financial and digital commons. The integration of different realms of politics, such as representative, movement, life and emancipatory politics, is vital for reinforcing solidarity as the basis for counter-hegemonic struggles.

The Philippines experienced several demographic and socioeconomic changes in the past decades, such as rising urbanization, educational expansion, lengthening life expectancy, and increasing overseas labor migration. These changes will have significant ramifications for families and households. For example, educational expansion may delay union formation and accelerate union dissolution. Meanwhile, the joint effect of declining fertility and increasing life expectancy can lead to population aging, which has important implications for intergenerational support and the provision of care to older adults. Against this backdrop, this chapter aims to sketch a demographic portrait of the Filipino family in the past decades, using different sources, including census and survey data. Specifically, it examines trends in union formation (marriage and cohabitation) and union dissolution (divorce and separation) in the Philippines and explores Filipinos’ attitudes toward these behaviors. It also describes trends in fertility, fertility preference, and childlessness among Filipino women. Finally, it investigates changes (or lack thereof) in household size and structure in the Philippines, including the living arrangements and intergenerational support among older Filipinos.

The political crisis related to two main factors internal to the public revenue system, namely financial markets and the commercialisation of the state, and three related external factors, pertaining to the pandemic, popular discontent and inequality. The emphasis on financial markets since the mid-1990s expanded the commercialisation of the state while neglecting public accountability and government oversight. The efforts to shore up public finances through the tax system is increasingly undermined by the global tax architecture, enabling financial secrecy and illicit financial flows.

The pandemic revealed the significance of women’s work, paid as well as unpaid care work. The pandemic also exposed the limitations of a domestic economy, based on export-oriented development, over-reliant on tourism and remittances from migrant workers. Combining with the on-going dengue epidemic, the pandemic highlighted the urgency of climate adaptation. Meanwhile, the popular discontent conveyed an accumulation of grievances linked with cultural discrimination, political misrepresentation as well as economic maldistribution. The participation of new middle-class segments in the protests foregrounded new tendencies significant for strengthening the labour movement as well as working-class parties in their demands for redistribution, reframing democracy as well as citizenship.

The popular uprising (Aragalaya) combined a protest movement with a movement towards commons or a solidarity economy. The popular uprising from March to August 2022 was a reaction to the authoritarian heteropatriarchal Rajapaksa regime, which drained public revenues instigating an economic crisis. The Aragalaya was based on non-violence, independence from political parties, participatory democracy, collective leadership, politico-aesthetic strategies (art activism) and collective learning. While there were multiple contradictions, along with state repression, the Aragalaya expressed new forms of solidarity, strengthening struggles for democracy and citizenship.