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This article is to bring a little hint about Cambodian Law on Marriage and Family into the world’s attention. Throughout the text, from general information up to the analytical approached over the law herein will be covered. This Law was adopted during the mandate of the State of Cambodia. I. Marriage Procedure Unless arisen from mutual agreement to enter into conjugal life, marriage cannot be proceeding. With reference to Chapter III, Article 3; “A marriage is a solemn contract between a man and a woman in a spirit of love in accordance with the provisions of law and with the understanding that they cannot dissolve it as they please.” This article has indirect imply that marriage is a voluntary decision and not decision made on the basis on any form of external pressure (Article 4 “One party may not force another party to marriage against his/her will. No one can be forced to marry or prevented from having marriage ...) In compliance to general principle of social-order mechanism, the Cambodian Law on Marriage and Family also requires other elements legal just to make any marriage a legal one. In Article 5 of Chapter II states, “A marriage may be allowed for a man whose age is 20 years or more and a woman whose age is 18 years or more.” Except, in the special case that the woman is pregnant with mutual consents from both party, a man and a woman younger than the legal ages may legally enter into a marriage. However, marriage is prohibited under these conditions: - a person whose sex is the same sex as the other; - a person whose penis is impotent; - a person who has leprous, tuberculosis, cancer or venereal diseases which are not completely cured; - a person who is insane, and a person who has mental defect; - a person who was bound by prior marriage which is not yet dissolved. Moreover, marriage is prohibited when the following conditions come to existence: A marriage “between persons who are relatives by blood or who are relatives by marriage in direct line of all levels, whether or not legitimate or adoptive” (Article 7); and “Between the collateral, whether legitimate, illegitimate or adoptive, or whether from the same mother, the same father or the same parents, or whether relatives by blood or relatives by marriage up to the third level inclusively...” (Article 8). II. Grounds of Divorce: In reflection to Article 3, “A marriage is a solemn contract between a man and a woman in a spirit of love in accordance with the provisions of law and with the understanding that they cannot dissolve it as they please.” The term: they cannot dissolve it as they please shows an indirect implication that divorce can only be made under concrete and legal conditions stipulated within the law. Like the legal procedure for marriage, divorce may also be made on the ground of mutual divorcing consent. Pursuant to Article 38: “divorce is the legal termination of a marriage between a husband and wife who have been legitimately married and they are both still alive.” Divorce cannot be entered when any party is deceased, that’s why we have the term divorced and widowed. Article 39 clearly tabulates the grounds for divorce as of the following: 1. desertion without a good reason and without maintenance of and taking care of the child; 2. cruelty and beatings, persecutions and looking down on the other spouse or his or her ancestry; 3. immoral behavior, bad conduct; 4. impotence of penis; and 5. Physical separation for more than one year. III. Procedures for Divorce: Procedures for divorce may be, to some extent, overwhelmingly sophisticated, since it has been of the opinion that divorce does not only bring negative aspects to the parties, but also to the society. The following paragraphs will deal with necessary reason for divorce, jurisdictional court, application procedures and other conditions applied in the divorcing procedures. Complaint for divorce can be made by one party (husband or wife) or by both parties who mutually agreed to end their bonds of conjugal life (Article 40). Any party or both party who whish to break legal bonds of conjugal life shall make the divorce complaint a formal one. Complaint to the court, as addressed above, is sophisticated and formal, so writing rather than oral is strongly suggested; moreover, the plaintiff is also suggested to lodge the complaint by her or himself. With reference to Article 42; “The complaint for divorce shall be in writing and shall indicate the reasons for divorce.” It is also suggested that reasons for divorce shall be contented in the divorce complaint; this is to make a smooth hearing schedule and procedures. However, to whom should the divorce complaint be forwarded to? Article 41 stipulates that “the adjudicating jurisdiction for divorce lies with the People’s Provincial or Municipal Court where a defendant resides.” Procedures before the hearing As addressed above, divorce does not only affect the divorcing parties, but the child(ren) as well as the State. So, indeed, the Law enacts different strategies for the court to reconcile the divorcing parties. According to the Cambodian Law on Marriage and Family, the court is authorized to take “reconciliation” for three times, before the final judgment specifying the divorce judgment between the parties is issued. Moreover, during each reconciliation session, report must be radically written down in what we call “reconciliation record.” And apparently, reconciliation strategies deployed to all the three reconciliation sessions are not the same. Article 51 states that “the period between each reconciliation shall be at least one month and at most two months.” And Article 53; “if the reconciliation did not reach an agreement, the People’s Provincial or Municipal court must issue summons inviting a husband and wife to come to the court for trial.” Due to the fact that marriage cannot be dissolved as the party please, concrete and sufficient evidence must be presented during the hearing to convince the judge to issue the divorce judgment and if necessary, the court may investigate the case. However, divorce is easy if it is arisen from voluntary and mutual consent of both parties [absence of mistakes or external duress]. Divorce judgment is not one-stop (absolute), the party who does not agree to get divorced his/her spouse is authorized an file an objection or appeal within the legal time frame [usually two moths from the date the judgment is publicly announced]. IV. Effectiveness of Divorce The Law on Marriage and Family does not provide any definition for the term “divorce”, but through my understanding, divorce is a legal rescission of a legal marriage, after the divorce judgment is issued. Article 69 states that, “a divorce ends a marriage from the day when the final judgment is announced. So as written above, only after the issuance of court’s judgment, does the divorce is considered legal and so enforceable. However, the case does not only end when the judgment is issued; other cases are also accompanied, such as child or children and properties (movable or real estate). Divorcing parties may share the child or children as well as the property in accordance with their mutual contract or in case of there is no contract, they can just take the property that they own before they share conjugal life. Article 70 states that “if there is no agreement, each spouse take only his or her property which he or she has received by inheritance, gift or devise during the existence of the marriage. The property owned before union existence is called “separate property” and property earned after the marriage is called “joint property”, or “community property.” And this community property may be shared by mutual consent of the parties or court’s judgment. Custody of the child or children, would facilitate one party to have more property than another party who does not attain the legal custody of the child or children. The party to whom the child or children custodies are not fallen upon, is obliged to provide alimony, as per his or her ability or mutual consent until the said child or children reach majority age (Article 76). enlagement free penis pills sample safe penis enargement truth about penis elargement penis enlagement review permanent penis enargement free penis enlargment vimax free natural penis enlargement pnis enlargement penis enlarement pills review
Genital warts are the most common type of sexually transmitted diseases. Warts appear around genitals and the anus of men and women. In women the warts occur outside or inside the vagina, or around the anus. In men they are found around the penis or anus. A genital wart often occurs in groups and can be very tiny or can accumulate into large masses on genital tissue. A virus called Human Papilloma Virus (HPV) causes genital warts. There are 100 types of HPV are present but over 30 of these can infect genital tract. The types of HPV that infect the genital area are called genital HPV. This virus infects 50 percent of sexually active men and women. There are two types of HPV: high risk HPV and low risk HPV. High risk HPV can cause cervical cancer while low risk HPV often cannot be detected because it does not show symptoms. Since it does not show symptoms, the risk of transmitting this low level HPV is higher. That is because you could have the virus but not even be aware of it. Therefore, check with your doctor regularly to find out how you are doing in the sexual health aspect of medicine. The most common avenue of transmission is through intercourse with an infected person. About two-thirds of those having sexual contact with an infected partner will develop warts, spread during vaginal, anal, or oral sex. Their mother can infect infants during the childbirth. According to the American Social Health Association, there are over 5 million new cases of genital warts infections reported every year. buy place vigrx vimax penis enlargement photo natural penis enargement and lengthening does vigrx work penis enlargment surgery penis enargement surgery picture easy enhancement free penis surgery way free penis enlargement pill penis enlarement pills review
The Prostate: Part I – BNP What is situated below a body of water, has four zones and is commonly associated with venial pleasures. No it is not some romantic European city, but rather a walnut sized male organ that serves important procreative functions. It also happens to be an organ that plagues men as we age. This organ or gland is the prostate. This is the first of two articles on the male prostate. This article will focus on a disease process that affects older men, something we refer to as benign prostatic hyperplasia (BPH). BPH is a non-cancerous growth in the size of the prostate gland that impairs the flow of urine out of the bladder. The second article will focus of prostate cancer. But first a little about the small yet important male organ. The gland is located just below the bladder. It usually measures one inch by one-and-a-half inches (approximately the size of a walnut). It surrounds the urethra (the tube that takes urine out of the bladder). It is responsible for producing a fluid important in male sexual function. In the past the prostate was described as having “lobes”, but today we refer to it as having concentric zones. These zones are important both on an anatomical as well as histological level. We can separate pathology along these zones as well. For instance most all cancers occur in the peripheral zone while the benign process of enlargement occurs almost exclusively in the transitional zone (which only occupies about 5% of the total prostate volume). The prostate gland is also made up of different cell types. Cancer cells develop from the epithelial cells, but it is the interaction with stromal cells that is important in the behavior of the cancer. BPH develops from an interaction between these cells as well, but it is complex and poorly understood. Testosterone and other hormones and their interactions with this gland are hot topics of research in understanding prostate disease. The prostate gland produces most of what is found in the male ejaculate. The average volume is about 3 mL. This is less than a teaspoon and only 1% of it is sperm. The majority of the semen volume is made of products of the seminal vesicles and the prostate. The male ejaculate is very rich in potassium, zinc, citric acid and fructose. Along with these substances it also contains prostaglandins. There are many other unusual substances found in the semen. Not all is know about their function or purpose. This important male organ is a complex mix of anatomical structures and cell types that make it possible for human reproduction. However beyond the reproductive years of men, this organ becomes one of burden rather than usefulness. We will discuss the finer points of BPH and how to best avoid it and if plagued with it, treatment options. BPH typically affects men from their fourth to fifth decade of life and beyond. Several hormones come into play that have a drastic effect on the transitional zone (the zone that is most central and surrounding the urethra). Namely a metabolite of the male androgen Testosterone called Dihydrotestosterone (DHT) plays a big part on the enlargement of cells of the prostate and the encroachment on the urethra. There are several signs and symptoms that correlate with BPH and they are: slow urinary flow, the urge to urinate all the time, nighttime urination, enlargement and distension of the bladder with continuous urine leakage (incontinence) and urinary obstruction. Autopsies suggest that more than 90% of men older than 70 years have BPH. The average age for symptomatic development is about 65 years for white Americans and about 60 years for African-American men. Ways to prevent the effects of DHT on the prostate gland and the ensuing enlargement are via medications that block the enzyme 5-alpha-reductase, which converts Testosterone to DHT. Proscar is such a drug commercially available through a pharmaceutical company. Proscar works on blocking the effects of androgens on the epithelial cells and can actually shrink the size of the prostate making some of the symptoms of BPH resolve. Alternatively two FDA approved drugs that aid in symptoms of BPH (but act differently than Proscar) are Hytrin and Cardura. Both Hytrin and Cardura are drugs in the alpha1-blocker class. Originally researched as a centrally acting blood pressure reducer for patient with hypertension, it was discovered that this drug would actually relax the prostate tissue surrounding the urethra making symptoms of BPH resolve. Side effects generally include low blood pressure, dizziness, and nasal stuffiness. While neither of these two drugs will “cure” or reverse the process, they certainly do provide symptom relief for the patient plagued with BPH. Another way to treat this disease and a more natural approach is the use of herbs know for their anti-androgenic effects on the prostate. These include the well-studied Saw Palmetto herbal extract that blocks 5-alpha-reductase in the same manner as the prescription drug. Saw Palmetto taken in a standardized dose of 160mg twice daily has shown increased urine flow, with minimal side effects. Saw Palmetto is an herb indigenous to the Lowcountry of Georgia and South Carolina. Pygeum Africanum is shown to do the same yet it is not as effective and there is a fair degree of stomach symptoms. Pygeum is derived from an African evergreen tree. Stinging Nettles (Radix urticae) is another herb used widely in Europe for prostate health that has been shown to lower the residual urine volume in men with enlarged prostates. These phytotherapeutics (plant derived medicines), used and described by the Egyptians as far back as the 15 Century B.C., have a common compounds called phytosterols. The most effective phytosterol is beta sito sterol for BPH. None of the medications or herbs has been shown to prevent prostate cancer. These prescription medications and herbs are for the treatment, reduction in size or prevention of the benign process of enlargement of the prostate. Prostate cancer prevention and treatment is by other means and the subject of the next article. Besides the herbal and drug therapies there are a few surgical therapies worth mentioning. These include the most common transurethral resection of the prostate or TURP. This is where under the care of an urologist the constricted urethra within the prostate gland is “reamed out” thus mechanically or surgically widened the opening. A variant of this is the transurethral incision of the prostate (TUIP) where an incision rather than resection of the tissue is performed. A suitable procedure for patients with prostates 100 mL in volume. This involves an abdominal operation and removal of the whole prostate. Of course symptoms mentioned above for TURP are of greater frequency with this more radical procedure. There is also thermotherapy (a type of microwave treatment) that alleviates irritative symptoms, but not much is available in long-term results in the medical literature. And finally stent placement is an option. This can be used in selected cases of patients with a poor general condition and in the non-operative candidate. Symptoms of BPH include: Obstructive symptoms: Hesitancy in initiating voiding (trouble getting started) Weak urinary stream, prolonged voiding Post-voiding dribbling (mild incontinence) Sensation of incomplete emptying Nocturia (night time urination) Overflow incontinence Acute urinary retention (very painful condition) Irritative symptoms: Dysuria (discomfort in urination) Frequency Urgency Scoring BPH: The American Urological Association Symptom Index (AUASI) and International Prostate Symptom Score (IPSS) are now considered the gold standard measurement tools for the assessment of BPH symptoms and response to treatment. Both questionnaires can be used by a physician in a clinical practice to quantify the subjective symptoms of BPH and monitor therapies. Part II in this series will cover annual examination of the prostate, blood testing, prostate cancer. It will also cover prevention and treatment of prostate cancer. Reference: http://www.prostatehealth.com Lowe, FC. Et al, Phytotherapy in treatment of benign prostatic hyperplasia: a critical review. Urology 48:12-19, 1996 Dreikorn, K. et al, Stellenwert von Phytotherapeutica dei der Behandulng der benighnen Prostatahyperplasia. Urologe (A)34:119-129, 1995 Fitzpatrick, J.M. et al, Phytotherapeutic Agents in Management of Symptomatic Benign Prostatic Hyperplasia. Urological Clinics of North America. 22:407-412, 1995 Wilt T, Ishani A, Mac Donald R.. Serenoa repens for benign prostatic hyperplasia. The Cochrane Database of Systematic Reviews 2002, Issue 3. Art. No.: CD001423. DOI: 10.1002/14651858.CD001423. [Research by Sagalowski and Wilson, 1998] © 2005 do pnis enlargement pills work enlagement forum free matter penis size pennis enlargement before and after enlargement manhattan pennis penis enhancement operation penile enlargement testimonials penile enlargment information easy enlagement free penis surgery way penis enlarement pills review
Note: The following descriptions of the magickal oils contain foreign words and phrases (Javanese/Arabic/Indonesian)--they are left untranslated for proper identification of the oils and the mantras/prayers associated with them. Minyak Istanbul Istanbul oil is one of the more common magickal types easily found sold in the Arab communities all over Indonesia and worn especially by the teachers of Islam. It has various grades and the good ones exude a very pungent, but fragrant scent. Once smelled it is hardly ever forgotten. It remains as a lasting memory. The scent is quite enduring, sometimes lasting for days on one's person and some say, may be sensed as far away as 20 feet--though this may be an exaggeration. Because of its pungency, not too many people agree well with it, saying that it makes their head whirl. Minyak Istanbul although worn as an ordinary perfume among the pedagogues of Islam, is also used by shamans as a potent oil for the purposes of romance, sexual attraction, and charisma. When empowered with one's personal energies and thought-form, anyone within the range of the scent would not only look our way, but feel attracted and have the desire to socialize with us. The opposite sex would find us beautiful or good-looking. Pure Istanbul oil is hard to procure, most of what is sold through market places have been diluted and blended with other oils. The oil may be consecrated with the following mantra to attract a specific person: "Bismillahirrahmannirrahim "Ingsun matek ajiku sibayang-bayang rasa "Aji minyak istanbul sing kramat pengasihan "Siapa lihat dia terpikat dan turut terpikat "Siang kharisma nabi Yusuf as ada di wajahku "Allahuma ya Allah" 7x "Ya Muhammad" 3x "Inkanat ila syaihatan wahidatan fa idzahum Jamiul ladaina muhdhorun" 7x "Sing aku pantek si (the name of the person one wishes to attract) datang padaku haqqul yakin." Minyak Sinyong-Nyong Among the many wonder oils of the Dayaks is (Si)-Nyong-nyong. This minyak originates with the Iban tribe. It is a rare magical love oil used by the natives of Kalimantan mostly for keeping one's spouse faithful, although it is also applied in other affairs related to the heart by both men and women. It is said that men who are affected by the influence of this oil would never commit adultery, even-though under barraged by the wildest temptation that the fairer sex may direct to them. In the event a man were to succumb to the wiles and seduction of a temptress, he would discover himself losing his sexual potency and would be unable to perform the coitus rite. The strange thing is that although impotent when it comes to other women, the body would function normally when fulfilling sexual duties towards one's lawful wife. Nyong-nyong is made through a complex ritualistic process that is kept secret by the producers of this oil. It is usually manufactured during the natal day of the magically powerful head of the tribe. According to sources, on this special day, enchanted bottles are hung compulsorily on a certain banyan tree species for seven days and nights, after which time the bottles are magically filled with a thick fluid, and this is known as Nyong-nyong. The rite is not always successful which accounts for its rarity. Nyong-nyong may be applied in many ways, one way is to have it ingested by the unsuspecting subject. Several drops in the subject's drink is enough to cause him to reject the approaches of other women. The affect of the oil may only last for several weeks or months, during which time the enchanter would repeat the process to maintain the status quo. In general, the many love oils of the Dayaks may be applied for influencing another using the following rite: Take some dirt or soil from the subject's footprints and wrap it up in a white piece of cloth, after which several drops of a love oil should be applied on the bundle. After this is done, the bundle of soil should be placed beneath one's pillow. The subject should then be visualized in an appropriate manner while calling out his or her name at least three times. Simultaneously, the pillow should be turned repeatedly and beaten. Although difficult to acquire, Nyong-nyong oil is available to those that search for it. Minyak Nyong-nyong may be found sold by some perfume dealers, peddlers, and commercial psychics although the genuineness of the oil offered is questionable. Minyak Air-Mata Duyung This oil is the eye-secretion, or tears of the sea mammal, called, dugong (sea-cow) or "duyung" among the locals here in Indonesia. The creature sheds tears for lubrication of the eyes. The duyung is long believed to be the mythological mermaid and related to the Greek "sirens"; however, the latter is often referred to by Indonesian folklorists as "putri-duyung" and is quite different from the "ikan-duyung" or the dugong. Its scientific classification is as follow : Family: Pugongidae in the order Sirenia. Classification: Dugong dugon. When unintentionally caught in fishermen's nets, perhaps out of the pain of struggle, the gentle and harmless dugong sheds these "crocodile tears." Most fishermen are careful to wipe these tears off the dugong with cotton swabs before returning the creature to the sea. The fluid in the cotton is later pressed and released into vials. The oil or eye-secretion of the dugong has a wonderful but slight scent and is highly-prized for its magickal power to attract the opposite sex and is often used as a stand-alone or a blend with other magickal oils of nature with high pheromone content. In appearance, the "minyak air-mata duyung" is crystal-clear like water of a stream. Because of its scarcity, it is very costly. Minyak Bulus Minyak Bulus is derived from the fat of the fresh-water turtle and is used as an active ingredient for increasing the size of sexual appendages such as breasts and penises. It has a thick, yellowish appearance. When purchasing this oil one ought to be cautious as there are many fakes in the market-place. To use this oil one simply anoints and massages one's breast or penis with it. Scientific research on the virtues of the Bulus oil has not yet been conducted as far as we know, but generations of use of the oil gives credence to it's amazing properties. Minyak Apel Jin During rites of spirit-conjurations and evocations, shamans and those involved with Islamic occultism here in Indonesia often appropriate the Apel Jin oil for facilitating the contact. This oil has a black appearance. The thicker forms of this oil appears like tar and may be burnt on glowing embers as incense. The Apel-Jin is mostly used to conjure regional or house-spirits or those entities belonging to the lower astral realm. Its composition is a highly kept secret but some say that it contains products extracted from domestic live-stock or farm animals. The Apel-Jin comes in various grades and originally packed in apple-like brass containers--thus giving its name. Minyak Lintah Lintah means "leech." Minyak Lintah is thus translated into "Oil of Leeches." This oil, like the minyak bulus, is used to increase the size of the male penis and many have confirmed as to its efficacy. The oil has a black appearance and is derived from leeches prepared in a secret-manner. The application method is similar as the Minyak Bulus. Minyak Kesambi and Minyak Banyu Urip The "Banyu Urip" and Kesambi oils are names of products given by their adept-producer. These oils are extracted from the sap of certain trees and then empowered with magickal-force. The User only need consume the potions for the powers to begin to take effect in his body. The virtues of the Banyu Urip oil are as follow: it strengthens the bones; it builds-invulnerability against sharp weapons; it causes wounds to heal quickly; it strengthens the skin; it gives magickal protection against negative entities and forces; it increases one's personal magnetism; it gives one "sabda siddhi" or it causes one's words to have power; it increases psychic sensitivity, etc. The Kesambi oil is a class more powerful than the Banyu Urip--aside from invulnerability against sharp weapons, it also makes one invulnerable against bullets. The consumption of 7 bottles of either one of the oils gives long-lasting permanent effects of the powers. Minyak Cimande Among martial-artists of Pencak Silat here in Java, Indonesia, the Cimande (pronounced: Chee-Mun-Day) oil is quite famed for its power of invulnerability and its ability to assist the healing of broken bones, bruises, wounds, muscle-pull, twisted ligaments, etc. The physical formula and appearance of the Cimande oil may vary from one shaman producer to another, but the magickal power permeating them as empowered by these producers, are the same. Some of the ingredients of the Cimande oil are scarce and not easily obtainable; therefore, occasionally, the producers of the Cimande oils have to make do with what is available and use the best substitutes--this also contributes to the different appearances from one stock to another even by the same producer. There are many of these Cimande oils sold in traditional markets but not all are genuine--most have been diluted by their resellers to make more profit, so one has to exercise caution when purchasing them. The reseller's practice of cutting the oils is looked upon with a great amount of irritation by their producers. There are basically two types of Cimande oils--although more are said to exist. These two types of oils may have various appearances, and often, even resembling; however, they are to be differentiated by their purposes and not their looks. The first type is the regular Cimande "balur" oils used for massages, for healing bruises and minor injury cases. The second type helps to heal broken-bones and applied for major muscle injury. It also builds-up invulnerability against sharp-weapons and punches in the user. Some Cimande-oils may be ingested for healing the organs. Cimande-oils may have strong sweet-sourish odors depending on the ingredients used. The Cimande-oil is highly praised by those involved in martial-arts and contact-sports. Minyak Ponibasawa One of the magickal oils appropriated in Islamic occult practice in Indonesia is the Ponibasawa oil. This oil is especially used for uncovering known treasures hidden in certain sites or manifesting money, gold, and jewels through occult rituals. Genuine Ponibasawa oils have been consecrated with the verses of the Quran and the Divine Names--as recited by a whole "choir" of spiritual adepts and their students. The actual force of the ponibasawa lies in the khodams or angelic servants of the Quranic verses and Divine Names anchored into the oil and especially represented by the needles immersed within them. Great energy is also released by the oil in the evaporation process during occult rites, and this conveys the necessary energies for the khodams of the oil to conduct their assigned task. Many anomalies have been noted regarding the ponibasawa oils or its variants, such as, when the vial of the oil is placed in a glass of water, it would cause the evaporation of the water at a very rapid rate. Some have claimed that the khodams of the ponibasawa oils dislike alcohol, thus when brought near bottles of alcoholic beverages, the latter would shatter into pieces. During rites of treasure retrieval or manifesting money or gold from the ethers, the oil is normally used in conjunction with high grades "Buhur," or powdered incenses. Certain prayers and mantras are recited to activate the power and forces associated with the oil. There are many ponibasawa oils sold in traditional markets, but they are not all genuine and most of them are fakes in the sense that they are unempowered with occult force. The genuine ones are very costly and scarce and are said to come from Turkey. Ponibasawa oils are of various colors and come in sealed vials in larger glassed-tubes. The number of sealed vials may vary, from one to three--or even more. In each of the sealed vials are empowered needles of a variable amount--the more needles they contain, the more potent the oil--some variants of the ponibasawa oil do not contain any needles, though. Copyright © 2006 Luxamore