關於 dale meaning ，我們在網路上蒐集到這些相關的討論、資訊與評價

這是前些日子爆出已經被加拿大法院接理對藏傳佛教噶舉派法王的訟訴。（加拿大法院鏈接在此：https://www.bccourts.ca/jdb-txt/sc/21/09/2021BCSC0939cor1.htm?fbclid=IwAR2FLZlzmUIGTBaTuKPVchEqqngcE3Qy6G_C0TWNWVKa2ksbIYkVJVMQ8f8）

這位法王的桃色事件，我是幾年前才聽到。但，藏傳佛教的高層有這些性醜聞，我已經聽了幾十年。我以前的一位前女友也被一些堪布藉故上她的家摟抱過，也有一些活佛跟她表白。（這不只是她，其他地方我也聽過不少）

這是一個藏傳佛教裡面系統式的問題。

很多時候發生這種事情，信徒和教主往往都是說女方得不到寵而報仇，或者說她們也精神病，或者說她們撒謊。

我不排除有這種可能性，但，多過一位，甚至多位出來指證的時候，我是傾向於相信『沒有那麼巧這麼多有精神病的女人要撒謊來報仇』。

大寶法王的桃色事件，最先吹哨的是一位台灣的在家信徒，第二位是香港的女出家人，現在加拿大又多一位公開舉報上法庭。

對大寶法王信徒來說，這一次的比較麻煩，因為是有孩子的。（關於有孩子的，我早在法王的桃色事件曝光時，就有聽聞）

如果法庭勒令要驗證DNA，這對法王和他的信徒來說，會很尷尬和矛盾，因為做或不做，都死。

你若問我，我覺得『人數是有力量的』，同時我也覺得之後有更多的人站出來，是不出奇的。

我也藉此呼籲各方佛教徒，如果你們真的愛佛教，先別說批判，但如鴕鳥般不討論這些爭議，你是間接害了佛教。

（下面是我從加拿大法院鏈接拷貝下來的內容，當中有很多細節。）

Table of Contents

INTRODUCTION

BACKGROUND

ANALYSIS

A. The Spousal Support Claim in this Case

B. The Test to Amend Pleadings

C. Pleadings in Family Law Cases

D. The Legal Concept of a Marriage-Like Relationship

E. Is There a Reasonable Claim of a Marriage-Like Relationship?

F. Delay / Prejudice

CONCLUSION



INTRODUCTION
[1] The claimant applies to amend her notice of family claim to seek spousal support. At issue is whether the claimant’s allegations give rise to a reasonable claim she lived with the respondent in a marriage-like relationship, so as to give rise to a potential entitlement to spousal support under the Family Law Act, S.B.C. 2011, c. 25 (“FLA”).

[2] The facts alleged by the claimant do not fit within a traditional concept of marriage. The claimant does not allege that she and the respondent ever lived together. Indeed, she has only met the respondent in person four times: twice very briefly in a public setting; a third time in private, when she alleges the respondent sexually assaulted her; and a fourth and final occasion, when she informed the respondent she was pregnant with his child.

[3] The claimant’s case is that what began as a non-consensual sexual encounter evolved into a loving and affectionate relationship. That relationship occurred almost entirely over private text messages. The parties rarely spoke on the telephone, and never saw one another during the relationship, even over video. The claimant says they could not be together because the respondent is forbidden by his station and religious beliefs from intimate relationships or marriage. Nonetheless, she alleges, they formed a marriage-like relationship that lasted from January 2018 to January 2019.

[4] The respondent denies any romantic relationship with the claimant. While he acknowledges providing emotional and financial support to the claimant, he says it was for the benefit of the child the claimant told him was his daughter.

[5] The claimant’s proposed amendment raises a novel question: can a secret relationship that began on-line and never moved into the physical world be like a marriage? In my view, that question should be answered by a trial judge after hearing all of the evidence. The alleged facts give rise to a reasonable claim the claimant lived with the respondent in a marriage-like relationship. Accordingly, I grant the claimant leave to amend her notice of family claim.

BACKGROUND
[6] It should be emphasized that this is an application to amend pleadings only. The allegations by the claimant are presumed to be true for the purposes of this application. Those allegations have not been tested in a court of law.

[7] The respondent, Ogyen Trinley Dorje, is a high lama of the Karma Kagyu School of Tibetan Buddhism. He has been recognized and enthroned as His Holiness, the 17th Gyalwang Karmapa. Without meaning any disrespect, I will refer to him as Mr. Dorje in these reasons for judgment.

[8] Mr. Dorje leads a monastic and nomadic lifestyle. His true home is Tibet, but he currently resides in India. He receives followers from around the world at the Gyuto Monetary in India. He also travels the world teaching Tibetan Buddhist Dharma and hosting pujas, ceremonies at which Buddhists express their gratitude and devotion to the Buddha.

[9] The claimant, Vikki Hui Xin Han, is a former nun of Tibetan Buddhism. Ms. Han first encountered Mr. Dorje briefly at a large puja in 2014. The experience of the puja convinced Ms. Han she wanted to become a Buddhist nun. She met briefly with Mr. Dorje, in accordance with Kagyu traditions, to obtain his approval to become a nun.

[10] In October 2016, Ms. Han began a three-year, three-month meditation retreat at a monastery in New York State. Her objective was to learn the practices and teachings of the Kagyu Lineage. Mr. Dorje was present at the retreat twice during the time Ms. Han was at the monastery.

[11] Ms. Han alleges that on October 14, 2017, Mr. Dorje sexually assaulted her in her room at the monastery. She alleges that she became pregnant from the assault.

[12] After she learned that she was pregnant, Ms. Han requested a private audience with Mr. Dorje. In November 2017, in the presence of his bodyguards, Ms. Han informed Mr. Dorje she was pregnant with his child. Mr. Dorje initially denied responsibility; however, he provided Ms. Han with his email address and a cellphone number, and, according to Ms. Han, said he would “prepare some money” for her.

[13] Ms. Han abandoned her plan to become a nun, left the retreat and returned to Canada. She never saw Mr. Dorje again.

[14] After Ms. Han returned to Canada, she and Mr. Dorje began a regular communication over an instant messaging app called Line. They also exchanged emails and occasionally spoke on the telephone.

[15] The parties appear to have expressed care and affection for one another in these communications. I say “appear to” because it is difficult to fully understand the meaning and intentions of another person from brief text messages, especially those originally written in a different language. The parties wrote in a private shorthand, sharing jokes, emojis, cartoon portraits and “hugs” or “kisses”. Ms. Han was the more expressive of the two, writing more frequently and in longer messages. Mr. Dorje generally participated in response to questions or prompting from Ms. Han, sometimes in single word messages.

[16] Ms. Han deposes that she believed Mr. Dorje was in love with her and that, by January 2018, she and Mr. Dorje were living in a “conjugal relationship”.

[17] During their communications, Ms. Han expressed concern that her child would be “illegitimate”. She appears to have asked Mr. Dorje to marry her, and he appears to have responded that he was “not ready”.

[18] Throughout 2018, Mr. Dorje transferred funds in various denominations to Ms. Han through various third parties. Ms. Han deposes that these funds were:

a) $50,000 CDN to deliver the child and for postpartum care she was to receive at a facility in Seattle;

b) $300,000 CDN for the first year of the child’s life;

c) $20,000 USD for a wedding ring, because Ms. Han wrote “Even if we cannot get married, you must buy me a wedding ring”;

d) $400,000 USD to purchase a home for the mother and child.

[19] On June 19, 2018, Ms. Han gave birth to a daughter in Richmond, B.C.

[20] On September 17, 2018, Mr. Dorje wrote, ”Taking care of her and you are my duty for life”.

[21] Ms. Han’s expectation was that the parties would live together in the future. She says they planned to live together. Those plans evolved over time. Initially they involved purchasing a property in Toronto, so that Mr. Dorje could visit when he was in New York. They also discussed purchasing property in Calgary or renting a home in Vancouver for that purpose. Ms. Han eventually purchased a condominium in Richmond using funds provided by Mr. Dorje.

[22] Ms. Han deposes that the parties made plans for Mr. Dorje to visit her and meet the child in Richmond. In October 2018, however, Mr. Dorje wrote that he needed to “disappear” to Europe. He wrote:

I will definitely find a way to meet her

And you

Remember to take care of yourself if something happens

[23] The final plan the parties discussed, according to Ms. Han, was that Mr. Dorje would sponsor Ms. Han and the child to immigrate to the United States and live at the Kagyu retreat centre in New York State.

[24] In January 2019, Ms. Han lost contact with Mr. Dorje.

[25] Ms. Han commenced this family law case on July 17, 2019, seeking child support, a declaration of parentage and a parentage test. She did not seek spousal support.

[26] Ms. Han first proposed a claim for spousal support in October 2020 after a change in her counsel. Following an exchange of correspondence concerning an application for leave to amend the notice of family claim, Ms. Han’s counsel wrote that Ms. Han would not be advancing a spousal support claim. On March 16, 2020, counsel reversed course, and advised that Ms. Han had instructed him to proceed with the application.

[27] When this application came on before me, the trial was set to commence on June 7, 2021. The parties were still in the process of discoveries and obtaining translations for hundreds of pages of documents in Chinese characters.

[28] At a trial management conference on May 6, 2021, noting the parties were not ready to proceed, Madam Justice Walkem adjourned the trial to April 11, 2022.

ANALYSIS
A. The Spousal Support Claim in this Case
[29] To claim spousal support in this case, Ms. Han must plead that she lived with Mr. Dorje in a marriage-like relationship. This is because only “spouses” are entitled to spousal support, and s. 3 of the Family Law Act defines a spouse as a person who is married or has lived with another person in a marriage-like relationship:

3 (1) A person is a spouse for the purposes of this Act if the person

(a) is married to another person, or

(b) has lived with another person in a marriage-like relationship, and

(i) has done so for a continuous period of at least 2 years, or

(ii) except in Parts 5 [Property Division] and 6 [Pension Division], has a child with the other person.

[30] Because she alleges she has a child with Mr. Dorje, Ms. Han need not allege that the relationship endured for a continuous period of two years to claim spousal support; but she must allege that she lived in a marriage-like relationship with him at some point in time. Accordingly, she must amend the notice of family claim.

B. The Test to Amend Pleadings
[31] Given that the notice of trial has been served, Ms. Han requires leave of the court to amend the notice of family claim: Supreme Court Family Rule 8-1(1)(b)(i).

[32] A person seeking to amend a notice of family claim must show that there is a reasonable cause of action. This is a low threshold. What the applicant needs to establish is that, if the facts pleaded are proven at trial, they would support a reasonable claim. The applicant’s allegations of fact are assumed to be true for the purposes of this analysis. Cantelon v. Wall, 2015 BCSC 813, at para. 7-8.

[33] The applicant’s delay, the reasons for the delay, and the prejudice to the responding party are also relevant factors. The ultimate consideration is whether it would be just and convenient to allow the amendment. Cantelon, at para. 6, citing Teal Cedar Products Ltd. v. Dale Intermediaries Ltd. et al (1986), 19 B.C.L.R. (3d) 282.

C. Pleadings in Family Law Cases
[34] Supreme Court Family Rules 3-1(1) and 4-1(1) require that a claim to spousal support be pleaded in a notice of family claim in Form F3. Section 2 of Form F3, “Spousal relationship history”, requires a spousal support claimant to check the boxes that apply to them, according to whether they are or have been married or are or have been in a marriage-like relationship. Where a claimant alleges a marriage-like relationship, Form F3 requires that they provide the date on which they began to live together with the respondent in a marriage-like relationship and, where applicable, the date on which they separated. Form F3 does not require a statement of the factual basis for the claim of spousal support.

[35] In this case, Ms. Han seeks to amend the notice of family claim to allege that she and Mr. Dorje began to live in a marriage-like relationship in or around January 2018, and separated in or around January 2019.

[36] An allegation that a person lived with a claimant in a marriage-like relationship is a conclusion of law, not an allegation of fact. Unlike the rules governing pleadings in civil actions, however, the Supreme Court Family Rules do not expressly require family law claimants to plead the material facts in support of conclusions of law.

[37] In other words, there is no express requirement in the Supreme Court Family Rules that Ms. Han plead the facts on which she relies for the allegation she and Mr. Dorje lived in a marriage-like relationship.

[38] Rule 4-6 authorizes a party to demand particulars, and then apply to the court for an order for further and better particulars, of a matter stated in a pleading. However, unless and until she is granted leave and files the proposed amended notice of family claim, Ms. Han’s allegation of a marriage-like relationship is not a matter stated in a pleading.

[39] Ms. Han filed an affidavit in support of her application to amend the notice of family claim. Normally, evidence would not be required or admissible on an application to amend a pleading. However, in the unusual circumstances of this case, the parties agreed I may look to Ms. Han’s affidavit and exhibits for the facts she pleads in support of the allegation of a marriage-like relationship.

[40] Because this is an application to amend - and Ms. Han’s allegations of fact are presumed to be true - I have not considered Mr. Dorje’s responding affidavit.

[41] Relying on affidavit evidence for an application to amend pleadings is less than ideal. It tends to merge and confuse the material facts with the evidence that would be relied on to prove those facts. In a number of places in her affidavit, for example, Ms. Han describes her feelings, impressions and understandings. A person’s hopes and intentions are not normally material facts unless they are mutual or reasonably held. The facts on which Ms. Han alleges she and Mr. Dorje formed a marriage-like relationship are more important for the present purposes than her belief they entered into a conjugal union.

[42] Somewhat unusually, in this case, almost all of the parties’ relevant communications were in writing. This makes it somewhat easier to separate the facts from the evidence; however, as stated above, it is difficult to understand the intentions and actions of a person from brief text messages.

[43] In my view, it would be a good practice for applicants who seek to amend their pleadings in family law cases to provide opposing counsel and the court with a schedule of the material facts on which they rely for the proposed amendment.

D. The Legal Concept of a Marriage-Like Relationship
[44] As Mr. Justice Myers observed in Mother 1 v. Solus Trust Company, 2019 BCSC 200, the concept of a marriage-like relationship is elastic and difficult to define. This elasticity is illustrated by the following passage from Yakiwchuk v. Oaks, 2003 SKQB 124, quoted by Myers J. at para. 133 of Mother 1:

[10] Spousal relationships are many and varied. Individuals in spousal relationships, whether they are married or not, structure their relationships differently. In some relationships there is a complete blending of finances and property - in others, spouses keep their property and finances totally separate and in still others one spouse may totally control those aspects of the relationship with the other spouse having little or no knowledge or input. For some couples, sexual relations are very important - for others, that aspect may take a back seat to companionship. Some spouses do not share the same bed. There may be a variety of reasons for this such as health or personal choice. Some people are affectionate and demonstrative. They show their feelings for their “spouse” by holding hands, touching and kissing in public. Other individuals are not demonstrative and do not engage in public displays of affection. Some “spouses” do everything together - others do nothing together. Some “spouses” vacation together and some spend their holidays apart. Some “spouses” have children - others do not. It is this variation in the way human beings structure their relationships that make the determination of when a “spousal relationship” exists difficult to determine. With married couples, the relationship is easy to establish. The marriage ceremony is a public declaration of their commitment and intent. Relationships outside marriage are much more difficult to ascertain. Rarely is there any type of “public” declaration of intent. Often people begin cohabiting with little forethought or planning. Their motivation is often nothing more than wanting to “be together”. Some individuals have chosen to enter relationships outside marriage because they did not want the legal obligations imposed by that status. Some individuals have simply given no thought as to how their relationship would operate. Often the date when the cohabitation actually began is blurred because people “ease into” situations, spending more and more time together. Agreements between people verifying when their relationship began and how it will operate often do not exist.

[45] In Mother 1, Mr. Justice Myers referred to a list of 22 factors grouped into seven categories, from Maldowich v. Penttinen, (1980), 17 R.F.L. (2d) 376 (Ont. Dist. Ct.), that have frequently been cited in this and other courts for the purpose of determining whether a relationship was marriage-like, at para. 134 of Mother 1:

1. Shelter:

(a) Did the parties live under the same roof?

(b) What were the sleeping arrangements?

(c) Did anyone else occupy or share the available accommodation?

2. Sexual and Personal Behaviour:

(a) Did the parties have sexual relations? If not, why not?

(b) Did they maintain an attitude of fidelity to each other?

(c) What were their feelings toward each other?

(d) Did they communicate on a personal level?

(e) Did they eat their meals together?

(f) What, if anything, did they do to assist each other with problems or during illness?

(g) Did they buy gifts for each other on special occasions?

3. Services:

What was the conduct and habit of the parties in relation to:

(a) preparation of meals;

(b) washing and mending clothes;

(c) shopping;

(d) household maintenance; and

(e) any other domestic services?

4. Social:

(a) Did they participate together or separately in neighbourhood and community activities?

(b) What was the relationship and conduct of each of them toward members of their respective families and how did such families behave towards the parties?

5. Societal:

What was the attitude and conduct of the community toward each of them and as a couple?

6. Support (economic):

(a) What were the financial arrangements between the parties regarding the provision of or contribution toward the necessaries of life (food, clothing, shelter, recreation, etc.)?

(b) What were the arrangements concerning the acquisition and ownership of property?

(c) Was there any special financial arrangement between them which both agreed would be determinant of their overall relationship?

7. Children:

What was the attitude and conduct of the parties concerning children?

[46] In Austin v. Goerz, 2007 BCCA 586, the Court of Appeal cautioned against a “checklist approach”; rather, a court should "holistically" examine all the relevant factors. Cases like Molodowich provide helpful indicators of the sorts of behaviour that society associates with a marital relationship, the Court of Appeal said; however, “the presence or absence of any particular factor cannot be determinative of whether a relationship is marriage-like” (para. 58).

[47] In Weber v. Leclerc, 2015 BCCA 492, the Court of Appeal again affirmed that there is no checklist of characteristics that will be found in all marriages and then concluded with respect to evidence of intentions:

[23] The parties’ intentions – particularly the expectation that the relationship will be of lengthy, indeterminate duration – may be of importance in determining whether a relationship is “marriage-like”. While the court will consider the evidence expressly describing the parties’ intentions during the relationship, it will also test that evidence by considering whether the objective evidence is consonant with those intentions.

[24] The question of whether a relationship is “marriage-like” will also typically depend on more than just their intentions. Objective evidence of the parties’ lifestyle and interactions will also provide direct guidance on the question of whether the relationship was “marriage-like”.

[48] Significantly for this case, the courts have looked to mutual intent in order to find a marriage-like relationship. See, for example, L.E. v. D.J., 2011 BCSC 671 and Buell v. Unger, 2011 BCSC 35; Davey Estate v. Gruyaert, 2005 CarswellBC 3456 at 13 and 35.

[49] In Mother 1, Myers J. concluded his analysis of the law with the following learned comment:

[143] Having canvassed the law relating to the nature of a marriage-like relationship, I will digress to point out the problematic nature of the concept. It may be apparent from the above that determining whether a marriage-like relationship exists sometimes seems like sand running through one's fingers. Simply put, a marriage-like relationship is akin to a marriage without the formality of a marriage. But as the cases mentioned above have noted, people treat their marriages differently and have different conceptions of what marriage entails.

[50] In short, the determination of whether the parties in this case lived in a marriage-like relationship is a fact-specific inquiry that a trial judge would need to make on a “holistic” basis, having regard to all of the evidence. While the trial judge may consider the various factors listed in the authorities, those factors would not be treated as a checklist and no single factor or category of factors would be treated as being decisive.

E. Is There a Reasonable Claim of a Marriage-Like Relationship?
[51] In this case, many of the Molodowich factors are missing:

a) The parties never lived under the same roof. They never slept together. They were never in the same place at the same time during the relationship. The last time they saw each other in person was in November 2017, before the relationship began.

b) The parties never had consensual sex. They did not hug, kiss or hold hands. With the exception of the alleged sexual assault, they never touched one another physically.

c) The parties expressed care and affection for one another, but they rarely shared personal information or interest in their lives outside of their direct topic of communication. They did not write about their families, their friends, their religious beliefs or their work.

d) They expressed concern and support for one another when the other felt unwell or experienced health issues, but they did not provide any care or assistance during illness or other problems.

e) They did not assist one another with domestic chores.

f) They did not share their relationship with their peers or their community. There is no allegation, for example, that Mr. Dorje told his fellow monks or any of his followers about the relationship. There is no allegation that Ms. Han told her friends or any co-workers. Indeed, there is no allegation that anyone, with the exception of Ms. Han’s mother, knew about the relationship. Although Mr. Dorje gave Ms. Han’s mother a gift, he never met the mother and he never spoke to her.

g) They did not intend to have a child together. The child was conceived as a result of a sexual assault. While Mr. Dorje expressed interest in “meeting” the child, he never followed up. He currently has no relationship with the child. There is no allegation he has sought access or parenting arrangements.

[52] The only Molodowich factor of any real relevance in this case is economic support. Mr. Dorje provided the funds with which Ms. Han purchased a condominium. Mr. Dorje initially wrote that he wanted to buy a property with the money, but, he wrote, “It’s the same thing if you buy [it]”.

[53] Mr. Dorje also provided a significant amount of money for Ms. Han’s postpartum care and the child’s first year of life.

[54] This financial support may have been primarily for the benefit of the child. Even the condominium, Ms. Han wrote, was primarily for the benefit of the child.

[55] However, in my view, a trial judge may attach a broader significance to the financial support from Mr. Dorje than child support alone. A trial judge may find that the money Mr. Dorje provided to Ms. Han at her request was an expression of his commitment to her in circumstances in which he could not commit physically. The money and the gifts may be seen by the trial judge to have been a form of down payment by Mr. Dorje on a promise of continued emotional and financial support for Ms. Han, or, in Mr. Dorje’s own words, “Taking care of her and you are my duty for life” (emphasis added).

[56] On the other hand, I find it difficult to attach any particular significance to the fact that Mr. Dorje agreed to provide funds for Ms. Han to purchase a wedding ring. It appears to me that Ms. Han demanded that Mr. Dorje buy her a wedding ring, not that the ring had any mutual meaning to the parties as a marriage symbol. But it is relevant, in my view, that Mr. Dorje provided $20,000 USD to Ms. Han for something she wanted that was of no benefit to the child.

[57] Further, Ms. Han alleges that the parties intended to live together. At a minimum, a trial judge may find that the discussions about where Ms. Han and the child would live reflected a mutual intention of the parties to see one another and spend time together when they could.

[58] Mr. Dorje argues that an intention to live together at some point in the future is not sufficient to show that an existing relationship was marriage-like. He argues that the question of whether the relationship was marriage-like requires more than just intentions, citing Weber, supra.

[59] In my view, the documentary evidence referred to above provides some objective evidence in this case that the parties progressed beyond mere intentions. As stated, the parties appear to have expressed genuine care and affection for one another. They appear to have discussed marriage, trust, honesty, finances, mutual obligations and acquiring family property. These are not matters one would expect Mr. Dorje to discuss with a friend or a follower, or even with the mother of his child, without a marriage-like element of the relationship.

[60] A trial judge may find on the facts alleged by Ms. Han that the parties loved one another and would have lived together, but were unable to do so because of Mr. Dorje’s religious duties and nomadic lifestyle.

[61] The question I raised in the introduction to these reasons is whether a relationship that began on-line and never moved into the physical world can be marriage-like.

[62] Notably, the definition of a spouse in the Family Law Act does not require that the parties live together, only that they live with another person in a marriage-like relationship.

[63] In Connor Estate, 2017 BCSC 978, Mr. Justice Kent found that a couple that maintained two entirely separate households and never lived under the same roof formed a marriage-like relationship. (Connor Estate was decided under the intestacy provisions of the Wills, Estates and Succession Act, S.B.C. 2009, c. 13 ("WESA"), but courts have relied on cases decided under WESA and the FLA interchangeably for their definitions of a spouse.) Mr. Justice Kent found:

[50] The evidence is overwhelming and I find as a fact that Mr. Chambers and Ms. Connor loved and cared deeply about each other, and that they had a loving and intimate relationship for over 20 years that was far more than mere friendship or even so-called "friendship with benefits". I accept Mr. Chambers' evidence that he would have liked to share a home with Ms. Connor after the separation from his wife, but was unable to do so because of Ms. Connor's hoarding illness. The evidence amply supports, and I find as a fact, that Mr. Chambers and Ms. Connor loved each other, were faithful to each other, communicated with each other almost every day when they were not together, considered themselves to be (and presented themselves to be) "husband and wife" and were accepted by all who knew them as a couple.

[64] Connor Estate may be distinguishable from this case because Mr. Chambers and Ms. Connor were physically intimate for over 20 years, and presented themselves to the world as a married couple.

[65] Other decisions in which a marriage-like relationship has been found to exist despite the parties not living together have involved circumstances in which the couple lived under the same roof at previous points in the relationship, and the issue was whether they continued to be spouses after they took up separate residences: in Thompson v. Floyd, 2001 BCCA 78, the parties had lived together for a period of at least 11 years; in Roach v. Dutra, 2010 BCCA 264, the parties had lived together for approximately three years.

[66] However, as Mr. Justice Kent noted in Connor Estate:

[48] … [W]hile much guidance might be found in this case law, the simple fact is that no two cases are identical (and indeed they usually vary widely) and it is the assessment of evidence as a whole in this particular case which matters.

[67] Mr. Justice Kent concluded:

[53] Like human beings themselves, marriage-like relationships can come in many and various shapes. In this particular case, I have no doubt that such a relationship existed …

[68] As stated, Ms. Han’s claim is novel. It may even be weak. Almost all of the traditional factors are missing. The fact that Ms. Han and Mr. Dorje never lived under the same roof, never shared a bed and never even spent time together in person will militate against a finding they lived with one another in a marriage-like relationship. However, the traditional factors are not a mandatory check-list that confines the “elastic” concept of a marriage-like relationship. And if the COVID pandemic has taught us nothing else, it is that real relationships can form, blossom and end in virtual worlds.

[69] In my view, the merits of Ms. Han’s claim should be decided on the evidence. Subject to an overriding prejudice to Mr. Dorje, she should have leave to amend the notice of family claim. However, she should also provide meaningful particulars of the alleged marriage-like relationship.

F. Delay / Prejudice
[70] Ms. Han filed her notice of family claim on July 17, 2019. She brought this application to amend approximately one year and nine months after she filed the pleading, just over two months before the original trial date.

[71] Ms. Han’s delay was made all that more remarkable by her change in position from January 19, 2021, when she confirmed, through counsel, that she was not seeking spousal support in this case.

[72] Ms. Han gave notice of her intention to proceed with this application to Mr. Dorje on March 16, 2021. By the time the application was heard, the parties had conducted examinations for discovery without covering the issues that would arise from a claim of spousal support.

[73] Also, in April, Ms. Han produced additional documents, primarily text messages, that may be relevant to her claim of spousal support, but were undecipherable to counsel for Mr. Dorje, who does not read Mandarin.

[74] This application proceeded largely on documents selected and translated by counsel for Ms. Han. I was informed that Mandarin translations of the full materials would take 150 days.

[75] Understandably in the circumstances, Mr. Dorje argued that an amendment two months before trial would be neither just nor convenient. He argued that he would be prejudiced by an adjournment so as to allow Ms. Han to advance a late claim of spousal support.

[76] The circumstances changed on May 6, 2021, when Madam Justice Walkem adjourned the trial to July 2022 and reset it for 25 days. Madam Justice Walkem noted that most of the witnesses live internationally and require translators. She also noted that paternity may be in issue, and Mr. Dorje may amend his pleadings to raise that issue. It seems clear that, altogether apart from the potential spousal support claim, the parties were not ready to proceed to trial on June 7, 2021.

[77] In my view, any remaining prejudice to Mr. Dorje is outweighed by the importance of having all of the issues between the parties decided on their merits.

[78] Ms. Han’s delay and changes of position on spousal support may be a matter to de addressed in a future order of costs; but they are not grounds on which to deny her leave to amend the notice of family claim.

CONCLUSION
[79] Ms. Han is granted leave to amend her notice of family claim in the form attached as Appendix A to the notice of application to include a claim for spousal support.

[80] Within 21 days, or such other deadline as the parties may agree, Ms. Han must provide particulars of the marriage-like relationship alleged in the amended notice of family claim.

[81] Ms. Han is entitled to costs of this application in the cause of the spousal support claim.

“Master Elwood”

Baca Ini Jika Tak Pandai Bahasa Inggeris

Kepada korang yang dah pandai bahasa Inggeris boleh abaikan surat ini. Biarkan abang ajar kepada korang korang yang lain.

Semua sedia maklum bahasa Inggeris itu penting kerana banyak sekali sumber ilmu yang dapat dirujuk dalam bahasa ini.

Wikipedia yang menjadi rujukan terbesar pun paling banyak artikel ditulis dalam bahasa Inggeris. Begitu juga kalau korang berniat untuk menyelamatkan dunia, maka ‘kerja’ itu akan jadi lebih mudah bila korang pandai English. InshaAllah berjaya terutamanya jika korang expert like a crazy pig (pandai gila babi).

Nota: Gila babi bukan digunakan untuk menghina tapi untuk menujukkan rasa kagum yang teramat iaitu kagum gila babi. Harap maklum.

Berbalik pada topik utama. Dipendekkan cerita, dulu abang mayat adalah seorang Melayu yang agak malas untuk belajar bahasa Inggeris. Mungkin pada zaman itu, PM belum mewajibkan lagi pelajaran matematik dan sains dalam bahasa Inggeris. Lagipun pada masa itu belum ada internet, maka abang membuat endah tak endah dengan pentingnya BI (alasan semuanya itu).

Sehinggalah pada suatu hari, abang mayat melihat sekumpulan budak-budak Punk ketawa selepas membaca tulisan di dinding tandas terutama bila ada F word. Hal ini membuatkan abang iri hati dengan kelebihan ilmu mereka dan ditambah pula dengan ramainya pendosa dari luar negara yang datang ke Malaysia, maka abang memulakan langkah to improve my English sebagai salah satu kaedah yang lebih cepat dalam usaha menyelamatkan dunia. InshaAllah!

Bak kata pepatah:

“Everyone should be able to do one card trick, tell two jokes and recite three poems, in case they are ever trapped in an elevator.” (Lemony Snicket)

Namun, oleh kerana abang dah lama habis sekolah dan datang dari keluarga yang kurang berkemampuan, maka abang belajar bahasa Inggeris dengan cara sendiri.

Sekarang, berkat usaha gigih, karisma, dedikasi dan integriti... err… kejap! Cerita ini bukanlah nak bercerita tentang abang yang pandai English gila babi, tapi cerita tentang bagaimana kita boleh cepat pandai dalam bahasa itu. Bila cepat tiada lagi istilah ‘hot-hot chicken shit’.

Kalau mahu belajar apa-apa bahasa, perkara pertama adalah korang kena ada kamus sendiri. Korang kena beli kamus dan bawa ke mana sahaja. Kalau boleh hafal satu kamus. Jika dulu nabi digelar ‘al-Quran bergerak’, sekarang giliran korang pula menjadi ‘kamus bergerak’. Jika ada kawan bertanya, what is inception? Terus dapat jawab, the Nolam film in the beginning blah blah...nampak tak?

Abang tahu, korang lemah BI bukan sebab bodoh tetapi korang tak tahu makna dan malas menghafal kerana dalam otak sudah ditanam ‘tak tahu English pun boleh hidup juga’ atau ‘malaikat dalam kubur tak tanya dalam bahasa Inggeris’. Bukankah dalam syurga lebih afdal cakap Arab? Arghh… malas nak cerita bab ni. Apa kata korang buang persepsi itu. Jangan jadikan itu alasan dan halangan.

Abang juga hairan kenapa pelajar dalam kelas English jarang bawa kamus. Masalah utama korang adalah tak tahu makna. Jadi, kalau tak tahu kenalah beli kamus dan hafal. Itu kunci yang pertama!

“Don't be so humble, you are not that great.” (Golda Meir)

Dah ada kamus? Sekarang pergi beli buku nota untuk mencatat perkataan yang tak faham sewaktu membaca dan sebelum tidur hafal balik perkataan baru tadi.

Jadi korang akan ada dua buku, satu adalah kamus dan satu lagi buku nota yang akan menjadi kamus peribadi kerana korang akan mencatat perkataan baru dan tak tahu makna sahaja. Lama kelamaan, buku nota itu akan menjadi tebal dan korang dah tak perlu merujuk kamus lagi.

Untuk permulaan, Pilih bahn bacaan yang mudah dahulu. Kalau boleh ambil bahan bacaan budak tadika, baca dan faham makna keseluruhan cerita. Selepas itu, baca buku budak sekolah rendah pula, seterusnya buku sekolah menengah, lirik lagu, dialog film, dan akhirnya bacalah novel Inggeris sebelum membaca tafsir al-Quran dalam bahasa Inggeris.

Abang masih ingat apabila baru berkecimpung dalam dunia internet, rasa teruja sungguh. Begitu banyak sumber ilmu yang boleh kita terokai. Buka sahaja Wikipedia bermacam-macam cerita yang boleh dibaca. Cukuplah ada wiki.. Ilmu tak bertepi.. perghhh!

Waktu tu pun baru tahu apa itu Rotten Tomatoes, siapa Maddox, imdb info dan banyak lagi istilah baru. Tetapi sebelum itu kenalah pandai English dulu!

Bila dah pandai, boleh mula berniat untuk berdakwah ke peringkat antarabangsa. Bukan setakat dari Perlis sampai ke Sabah saja perjuangan kita. Think BIG dan langkah kita akan besar tapi jika Think SMALL maka langkah pun akan small.

Contoh: Jika korang fikir habis belajar nanti cukuplah dapat bekerja makan gaji di company yang stabil, maka perjalanan hidup akan terhad kepada kerja lapan jam sehari, lima hari seminggu dan menunggu dinaikkan pangkat. Tetapi jika korang fikir mahu berbisnes, mencipta produk, menggaji pekerja, kayakan diri sendiri dan membuat sesuatu yang bermakna, maka perjalanan hidup korang akan luas tiada penghujungnya. Tapi sebelum nak mendapatkan semua ini, kenalah pandai bahasa penjajah!

“To stay around (if you dot want to go far), learn bahasa tempatan. To go futher, learn bahasa penjajah!” (Hamka Kereta Mayat)

Jadi Abang memang rajin baca Wikipedia. Sambil baca sambil buka kamus, (sekarang dah ada Google Translate lagi senang). Selepas itu abang beli akhbar The Star, komik English (sekarang banyak yang online) dan juga kitab karangan Maulana Yusof Mutakhab, hadis versi English. Baca, baca dan baca…

Dari dulu abang suka tengok movie. Selesai tengok movie, abang akan baca sinopsis atau plot cerita dalam bahasa Inggeris untuk tahu penggunaan ayat. Mana yang tak faham abang akan catat dan hafal pada waktu makan. Begitu juga dengan komik Dragonball dan GTO, walaupun dah khatam dalam bahasa Melayu, abang baca pula versi bahasa Inggeris di internet.

Bila berjalan abang akan bawa kamus, (sekarang cuma perlu download aplikasi ke dalam telefon) jika nampak tulisan yang diconteng di dinding tandas awam dalam bahasa Inggeris, abang akan buka kamus dan ketawa dalam slang English jika lawak itu bermutu tinggi.

Contoh lawak di dinding tandas;

‘A successful man is one who makes more money than his wife can spend. A successful woman is one who can find such a man.’ (Lana Turner)

Untuk lebih cepat pandai, abang pinjam dua buku dari perpustakaan awam iaitu versi Melayu dan Inggeris. Kedua-dua buku itu abang akan baca dan bandingkan. Antara buku yang abang buat begitu adalah How To Win Friends & Influence People tulisan Dale Carnegie, Rich Dad Poor Dad dan banyak buku popular lain.

Untuk dapat saham di dunia dan akhirat pula, abang baca buku islamik yang ada dua versi BM dan BI seperti buku tafsir dan hadis. Kedua-dua buku itu abang baca dan bandingkan. Ada juga waktunya isteri abang akan membaca taklim dalam BM dan ayah semak dalam BI.

Contoh hadis bahasa Inggeris yang dipetik dari A Selection of Hadith;

Nabi said: He is wise and shrew who takes account of himself and prepares for what is after death. And he is weak and incapable who follows his desires and yet pins high hopes on Allah’s Mercy. (Tirmidhi)

Kadang kadang abang kaji falsafah Inggeris:

“Before you were born, your parents weren't as boring as they are now. They got that way from paying your bills, cleaning your clothes and listening to you talk about how cool you thought you were. So before you save the rain forest from the parasites of your parent's generation, try delousing the closet in your own room.” (Bill Gates)

Ada masanya apabila menonton filem, abang akan fokus pada subtitiles dan gunakan dalam kehidupan seharian. Contoh petikan dialog daripada filem Bujang Lapuk (The Three Bachelor Warriors).

Aziz : Probably, that house that you mentioned, has anyone occupied it yet?

Sudin : Which house ?

Aziz : That house, the one that you kept talking about.

Sudin : Oh, that house. It's still vacant ... if we apply for it, we'll get it.

Aziz : How many rooms, Din ?

Sudin : I saw three rooms.

Aziz : That's good. Each of us can have a room to himself. Are they large ?

Sudin : Not very. But it's long, 7 feet ... about 3 feet long and 7 feet deep.

Aziz : Quite big, huh, there's even depth..that's A GRAVE !

Woha!

Bila dah naik sheikh, ada juga abang cuba menyanyi lagu Melayu dalam Bahasa English seperti lagu;

Sekadar Di Pinggiran - Just at the Edge
Menaruh Harapan - Pinning on Hope
Kau Kunci Cintaku Di Dalam Hatimu - You are the Key to My Love in Your Heart
Takdir Dan Waktu - Fate and Time
Pada Syurga Di Wajahmu - Your Heavenly Face
Teratai Layu Di Tasik Madu - Dying Lotus in the Honey Lake
Tanya Sama Itu Hud Hud - Ask the Woodpecker
Cinta Beralih Arah - Love Turns Away
Jerat Percintaan - Love Trap
Balqis - Queen of Sheba
Rela Ku Pujuk - I'm Willing to Entice
Gemilang - Glory
Terlalu Istimewa - Too Special
Awan Nano - Nano Cloud
Terukir Di Bintang - Etched In the Stars
Bahagiamu Deritaku - Your Happiness is My Pain

Kalau masih tak faham lagi, di sini abang copy paste satu lagu yang paling abang suka nyanyi dulu.

Aci-Aci, open the door,
Nana come back at one a.m,
Don't be afraid of the owl,
Nana bring Semambu of cane.

Nana Nana, come home rush,
Aci afraid to be all alone,
There's a ghost behind the house,
Shifty eyes and a striped nose long.

Aci aci, don't be afraid,
Nana have Oh! a stunt machete,
Ghost and demons will be afraid,
See the machete, surely they desperated!

If Nana, just say so,
Then my heart is calm so-so,
If come again, ghost and demons,
Aci will beat them with a brooms!

(Lirik tibai, mintak tolong cikgu Inggeris betulkan)

Lagu lain:. suci dalam.debu.

Alkisahnya Lagu suci dalam debu popular waktu abang tingkatan satu.

Naik bas pergi sekolah driver putar lagu ni.

Abang waktu tu ada minat sorang awek pandai English bernama Adibah nor(typo nama sebenar), jadi abang translate lagu Iklim versi English dan bagi kat dia.

Tapi cinta abang ditolak. Mungkin sebab kesalahan grammar abang yang telus sangat. Ha ha

Clean in dust!

(Sila Nyanyi ikut rentak asal)

You just like a clean water
In the glass with dust
Even the dirty.... you can see
Beautiful of clean is still protect

Love is not only at eye
Love coming from heart
Let be wrong.. from they eye
Let the different can see... between us.

I hope you... still can accept
Even looking so ugly
Because the real meaning of love
Only we feel it

One day will coming
The light will appear
The door will open
We step in together

That time we can see
The light is bright
The dust be a pearl
The ugly be honor

This is not dreaming
What I sharing
But very confident
Happening

Because of love
The sea will burn
Still I swimming
Confirm!

Woha!

Selain itu, untuk menambahkan kefahaman dalam English, abang juga berpantun dengan orang-orang tua.

Contoh pantun;

The Pandan Island is far from land,
The Daik Mountain has three peak,
Though the body has rot in the sand,
The good deeds are never forget.

(grammar silap sikit sebab nak bagi belakangnya sinomim, adohai)

Terkadang abang juga ada berteka-teki dalam bahasa Inggeris;

1. Which mountain has three peaks?
2. Which island is far from land?

Sesekali, apabila berdiri seorang diri depan cermin, abang akan menari macam Michael Jackson dan menyanyi lagi ini;

You better run,
You better do what you can,
Don't wanna see no blood,
Don't be a macho man,
You wanna be tough,
Better do what you can,
So beat it,
But you wanna be bad,
Just beat it.

Bini abang cukup menyampah tengok ayah tergedik-gedik sepahkan bilik tidur dengan tarian gimnastik. Woha!

Kadang-kadang abang akan berpatriotik dalam Bahasa Inggeris;

Rukun Negara
Kepercayaan kepada Tuhan - Belief of God
Kesetiaan kepada Raja dan Negara - Loyalty to King and Country
Keluhuran Perlembagaan - The Supremacy of the Constitution
Kedaulatan Undang-Undang - The Rule of Law
Kesopanan dan Kesusilaan - Courtesy and Morality

Bila jumpa member-member berpendidikan tinggi yang bergelar pensyarah, doktor atau professor, tanpa segan silu abang akan terus bercakap dalam bahasa Inggeris dengan mereka. Begitu juga jika berurusan dengan orang Cina dan India, abang akan speaking dengan mereka. Malahan dengan kucing yang curi-curi masuk rumah pun abang akan halau dalam bahasa Inggeris. Malah sesekali bila berasmaradana dengan bini, kami speaking juga. Woha!

Dan pengalaman yang paling bernilai dalam hidup ialah ketika para pendakwah dari luar negara datang berdakwah di kampung maka abang akan menjadi pengalih bahasa untuk orang kampung yang tak tahu berbahasa Inggeris. Begitu lebih kurang…

“Alhamdulillah, Allah puts the success of human’s life in this world and the hereafter only in the perfect religion. The Perfect religion is carrying out all of the commandments of Allah following the way of Rasulullah S.A.W. All of the companions of Rasullulah have had the perfect religion in their life, It was mainly because all of them had six noble qualities with them. If we want to have the perfect religion in our life, we should follow the footsteps of those successful people by making effort to obtain and bring the six qualities into our life. If we have these six noble qualities with us, we will also be able to practice the perfect religion in our life easily…”

Alkisahnya, Pada suatu hari, ketika rancak berborak dengan kawan-kawan dalam bahasa Inggeris yang berterabur tapi janji faham, maka terciptalah satu teori baru dalam hidup abang. Kawan-kawan abang bila belajar bahasa Inggeris mereka ada target atau measurement masing-masing dalam menentukan setakat mana pengetahuan mereka dalam bahasa ini telah tercapai.

Sesetengah mereka menganggap sudah pandai berbahasa Inggeris apabila boleh berborak dengan pelancong asing. Ada pula yang merasakan mereka sudah fasih berbahasa ini apabila boleh menyanyi lagu Inggeris dan pada masa sama faham maksud tersirat. Ada yang anggap mereka sudah pandai berbahasa Inggeris apabila boleh mengarang resume sehingga diterima kerja. Selain itu, ada yang menganggap mereka sudah fluent English apabila boleh membaca novel barat tanpa merujuk kamus dan lain-lain.

Tapi abang lain, abang ada target tersendiri dalam menentukan setakat mana pengetahuan ayah dalam Bahasa Inggeris tercapai iaitu…

(bersambung...)

Dipetik dari buku Hamka keretamayat
.
.
.
.
.
.
.
.
Okey belanja sikit lagi...

Tapi abang lain, abang ada target tersendiri dalam menentukan setakat mana pengetahuan abang dalam Bahasa Inggeris tercapai iaitu…

Abang Mesti Bermimpi Dalam Bahasa Inggeris!

Maka untuk itu.., pada suatu hari yang lain

(Sekarang baru betul betul bersambung)

Woha!

(cerita penuh kisah ini ada dalam buku Hamka keretamayat-Ngeteh dikubur ayah)

Buku ada stok.

Semusim di Syurga- kisah penduduk kuala syurga dan masalah agama.

Kisah laki bini-cerita pasangan membantu cinta dalam masa tiga hari.

Kisah anak bini- kisah anak tanya soalan pelik tapi di jawab oleh ayah dengan bergaya.

NGETEH di kubur ayah-kisah surat dari kubur kepada masyarakat kebanyakkan.

Kerana dia anak syurga:-kisah 12 parent OKU berdamai dengan takdir.

No wasap untuk order abang mayat share dekat first komen.

Don't say abang not umbrella.. ella..ella.. umbrella.. ella.. ella..

Woha!