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This paper attempts to examine critically the symbolic matrimonial union of different Nation States with numerous ethnic groups with kaleidoscopic cultures, customs and traditions with the possibility of having a formidable and a united country. Historians and scholars of various fields of academic enterprise in different historical epochs have spotted out through intellectual telescope and investigations that the protracted ailment of Nigeria State started in 1914 on the eve of amalgamation of the North and South Protectorates. It is the aim of this paper to redirect scholars’ attention to the major fundamental reasons why Nigeria is becoming an ancient Israel whereof the Northern Kingdom parted way from the Southern Kingdom consequent upon young despotic King who was not diplomatic in managing the affairs of the State probably because of his youthful exuberance. This paper observed that there is a loose tie among the Nation States that formed the entity Nigeria because the various Nations never consented to come together as one country, but rather, it was an imposition of the colonial masters just for an easy administrative purpose to exploit the natives and rob them of their patrimonial rights. This paper will focus mostly on the plethora of reasons that have contributed to the problem of: poor governance, marginalization, ethnicity, nepotism, unequal distribution of national wealth, poverty, economic bankruptcy, corruption, insecurity, political gerrymandering, poor health system, paper value educational system and visionless leadership. [ABSTRACT FROM AUTHOR]

This paper critically examines how the mainstream media in Israel frame the phenomenon of polygamy among the minority Palestinian Bedouin community within the country. We identify four prominent media frames: (1) an "orientalist" frame, which considers Muslim women as in need of saving from their own culture and religion's oppression by a modernizing state; (2) a "securitization" frame, which links the practice of polygamy to threats to the state's security and to "Islamic terrorism;" (3) an "existential threat" frame, which reflects the Israeli Jewish majority's anxieties about a demographic battle between Jews and Muslims in the country; and finally, (4) a "women's rights" frame, which is the least prevalent, that addresses polygamy from the perspective of women's equality and equal citizenship, and which is critical of the discriminatory policies of the state. Theoretically, the paper explicates how the media utilizes minority gendered practices to amplify Islamophobic sentiments in relation to a Muslim community, and how alternative framing and the featuring of critical Muslim women's voices in the media might mitigate such harmful effects. [ABSTRACT FROM AUTHOR]

Dr. Rawia Aburabia's book, "Within the Law, Outside of Justice: Polygamy, Gendered Citizenship, and Colonialism in Israeli Law," examines the historical and legal context of polygamy in Israel and mandatory Palestine. The book argues that polygamy perpetuates patriarchal structures and marginalizes women, particularly Bedouin women. It also explores the connection between polygamy and settler colonialism in Israel. The author's methodology combines quantitative and archival research, comparative legal history, and feminist theory. The book serves as a critique of the factors that perpetuate polygamy and calls for action from activists, jurists, and the Israeli government. The article discusses the book's exploration of settler colonialism in relation to marginalized communities in Israel and invites further exploration of this framework. [Extracted from the article]

Based on empirical evidence from the Shari'a court in Beersheba of the ratification of customary polygamous marriages, the article examines the complexity of legal recognition of second marriages and the structural conditions under which polygamy is possible in the plural legal orders that exist in Israel. Although polygamy is criminally prohibited by the state of Israel, this prohibition is not enforced among the Bedouin in Israel, where 18.5 percent of Bedouin households are polygamous. This article demonstrates how these conditions perpetuate patriarchal norms among the Bedouin under the auspices of colonial legal structures. [ABSTRACT FROM AUTHOR]

Like Fenton, Shalev examines the writings of figures such as Adair, Boudinot, Ethan Smith, and Mordecai Noah. Fenton describes Adair's work as a proto-observation ethnography aimed at answering a biblical problem; Adair presented himself as an eyewitness of Native American culture and then posited similarities between Israelite and Indigenous language and ritual. [12] These claims about the cultural power of the Book of Mormon are provocative - in part because they imply that a new sacred text contributed to secularization - but neither Shalev nor Fenton provide much evidence for these suggestive statements. By analyzing the Book of Mormon as a nineteenth-century text and exploring it in connection with other texts that preceded and followed its publication, Fenton contributes to a growing body of scholarship that contextualizes the book and its reception. [Extracted from the article]

In this article, we examine the special challenges posed by the practice of polygamy to minority women, focusing on the ways that the state and the women confront the related experiences of violence and trauma associated with this practice. Based on analysis of both policy and interviews with women, we demonstrate the tension between the different mechanisms adopted by the state as opposed to those adopted by the women themselves. We suggest that the concept of ontological security is valuable for a deeper understanding of the range of state motivations in cases related to minority women, violence, and the right for protection. Our case study is the Bedouin community in Israel. We explore the relationship between individual and state-level conceptions of violence and trauma and the complex relationship between these two. We examine state discourses of ontological security through a gendered lens, as frameworks of belonging and mechanisms of exclusion. [ABSTRACT FROM AUTHOR]

The study examines interactions and experiences of Bedouin women living in polygamous households in Israel. A mixed‐method approach was applied in a two‐part study. The quantitative part examined differences in differentiation of self and marital satisfaction between 50 Bedouin women in polygamous marriages and 50 in monogamous marriages. It found that, in polygamous families, women's levels of marital satisfaction were positively related to their I‐position and fusion with others and negatively related to emotional cutoff and number of children at home, whereas among monogamous counterparts, marital satisfaction was only negatively associated with emotional cutoff. Surprisingly, fused relationships with the family of origin predicted higher satisfaction only in women in polygamous marriages. The qualitative part, which yielded deeper understanding of the authentic voices and experiences of 18 senior wives, revealed that they had severe emotional and physiological responses to their husbands' marriage to another woman. For most, particularly those who married young, living in a polygamous family adversely affected their marital satisfaction. Interactions ranged from violent relationships, accompanied by jealousy and anger, to respectful and harmonious relations. Along with the challenges, some women, especially the educated, chose proactive ways of coping. Educated women also preferred cohabitation with the other wife. [ABSTRACT FROM AUTHOR]

Israel Qualitative study of 20 hearing Bedouin mothers of children with hearing loss in the Negev found clear evidence of the impact of social perceptions on the mothers' quality of life. Primarily, the mothers drew a direct connection between the birth of a child with hearing loss and the phenomenon of polygamy, which is widespread and accepted in the Bedouin population. Many mothers noted that the child's birth was the husband's reason for abandoning them and taking a second wife. This hurt the mother deeply and left her to cope on her own with rearing the child, without the help of her husband or her community. The birth of a child with hearing loss often generates feelings of stress in the parents, deriving from the many tasks involved in rearing the child, the intensive array of therapeutic interventions, and the need to manage the family as a whole. The community can be an important resource for the parents, but some communities, because of their unique characteristics, make the parents' lives harder. That is the case with the Bedouin population of the Negev desert in southern Israel. Among the reasons for this may be this population's peripheral location and isolation. [ABSTRACT FROM AUTHOR]

This study explores the experiences of Bedouin-Arab adolescent girls in polygamous families in Israel. It represents an initial effort to give a voice to daughters in such families. In-depth interviews were conducted with 20 young women who described their experiences, as adolescents, of a polygamous family structure. The findings highlight a highly complex family form in which fairness and ethics may be severely challenged, which in turn can result in substantial injury to both the wife and the children. The findings also reveal how young Muslim women within a traditional and patriarchal society are beginning to actively challenge entrenched family practices and to hope for a different future for themselves. The findings are explored using transnationalism and Islamic feminism. [ABSTRACT FROM AUTHOR]

Polygamy violates the basic human rights of women involved in it. It is an institution that is usually shaped by multiple factors that are not limited to gender discrimination, such as race, ethnicity, and economic status. Within the Bedouin community in Israel, polygamy is the product of internal and State-endorsed patriarchy, and of discriminatory land policies and the forced relocation of Bedouin tribes in the Negev. This article criticizes Israel's approach to polygamy by highlighting its two key failures: the failure to view polygamy as a form of intersectional discrimination, portraying it solely as a cultural issue; and treating polygamy primarily as a threat to demographic and other controversial interests and prioritizing the latter over the rights of the victims of polygamy. [ABSTRACT FROM AUTHOR]

Polygamous marriages are widespread and accepted among Israel's Bedouin-Arabs. Yet despite polygamy's many effects on family members, there is almost no research on the experience of adolescents in these families and the effects of the second marriage on their relationship with the father. The current study is a pioneering effort to shed light on the feelings of severe injury among adolescent girls whose fathers have taken a second wife. Thirty in-depth interviews were conducted in 2016 and 2018 with participants ages 18–22, and the data underwent a qualitative thematic analysis. The findings shed light on parent–child relations in the context of marriage, separation, and family reconstitution. They highlight situations of family conflict that generate stress for family members. Three coping patterns of the adolescent girls are identified, offering a glimpse of how a generation of young women in patriarchal traditional societies may begin to challenge longstanding and widely accepted practices and ideas regarding the family. Interventions are proposed at the macro, mezzo, and micro levels. [ABSTRACT FROM AUTHOR]

There are no accurate data on the prevalence of polygamy in Palestinian society in Israel, but many estimates indicate that polygamy is about 20/36 percent of Bedouin households. Moreover, in the past three decades, there has been a consistent increase in the number of polygamous marriages in the Arab Bedouin sector. Under international law, polygamy is perceived as discriminatory and is associated with all forms of harms to women: physical, mental, sexual, reproductive, and economic. Under the Israeli law, according to the punitive code, polygamy is a criminal offence. However, under the Sharia law, that governs family laws for Muslims in Israel, polygamy is permitted. As a consequence, due to the fact that the state does not enforce the punitive code for the Bedouin citizens, polygamous marriage is valid and practiced. This ambivalence of the Israeli legislature and the legal system violates the human rights of Arab Bedouin women and creates a situation in which they are excluded from the law by the different legal systems: criminal law, the Shari'a and customary law. It raises significant questions about Arab Bedouin women's citizenship and human rights and about the role of family laws in the Zionist-Jewish state, i.e., a state that segregates Bedouin society by supporting the traditional tribal system and by condoning practices such as polygamy. The analyses of these issues, which illustrate the strength of the "fortress nation" at the global era, constitute the main axis of this paper. [ABSTRACT FROM AUTHOR]

The document titled "Back matter" is from the Journal of Law, Religion & State and was published on January 1, 2023. It contains a table of contents for Volume 11, Nos. 1-3, which includes articles and book reviews on various topics related to law, religion, and state. The articles cover subjects such as the constitutional limits of Islamic law in Indonesia, the hijab ban verdict in Karnataka, the future of secular law in Spain, and the allocation of costs for religious preferences in Israel. The book reviews discuss publications on the public Shabbat in Israel, the defense of the marital family, and polygamy and colonialism in Israeli law. [Extracted from the article]

Objectives.Polygamy is a complex phenomenon and a product of power relations, with deep cultural, social, economic, and political roots. Despite being banned in many countries, the practice persists and has been associated with women's marginalization and mental health sequelae. In this study, we sought to improve understanding of this ongoing, complex phenomenon by examining the contribution of socioeconomic position (SEP) and social support to the excess of depressive symptoms (DS) and poor self-rated health (SRH) among women in polygamous marriages compared to women in monogamous marriages. Measuring the contribution of these factors could facilitate policies and interventions aimed at protecting women's mental health. Design.The study was conducted among a sample of Arab Bedouin women living in a marginalized community in southern Israel (N=464, age 18–50). The women were personally interviewed in 2008–2009. We then used logistic regression models to calculate the contribution of SEP (as defined by the women's education, family SEP, and household characteristics) and social support to excess of depressive symptoms and poor SRH among participants in polygamous versus monogamous marriages. Results.About 23% of the participants were in polygamous marriages. These women reported almost twice the odds of depressive symptoms (OR=1.91, 95%CI=1.22, 2.99) and poorer SRH (OR=1.73, 95%CI=1.10, 2.72) than those in monogamous marriages. Women's education changed these associations slightly, but family SEP and household characteristics resulted in virtually no further change. Social support reduced the odds for poor SRH and DS by about 23% and 28%, respectively. Conclusion.Polygamy is associated with higher risk for poor mental health of women regardless of their SEP and education. Social support seems to have some protective effect. [ABSTRACT FROM AUTHOR]

The article presents information on neo-polygamous activity in the Negev Desert in Israel. The author looks at Muslim Arab bedouin citizens and their practice of polygyny in the 21st century in Israel. The article also discusses polygynous relationships with women of different ethnic backgrounds, the political implications that polygamous relationships can have on Israel, and the popularity of alternative relationships in the Negev bedouin community. The author argues that neo-polygyny in Israel can be attributed to Israel's sedentarization initiative.

The article offers information related to the political and socio-cultural aspects of social works for Arab people in Israel. It discusses the author's experience in issues concerning Arabs' socio-cultural phenomena including polygamy, blood vengeance, and honor killing. It states that the evident problems in Israel's political system influence the society at all levels. Furthermore, the author suggests to use the knowledge presented in his study for policymaking in Israel.

The objective is to study the influence of polygamous versus monogamous marriage on the mental health of adolescents in an Israeli Bedouin population. Pupils aged 11–18 years attending schools in Bedouin Arab communities in southern Israel were asked to complete a demographic questionnaire and a panel of psychological instruments measuring competence and behavioral problems, anxiety and depression. Findings were compared between pupils of families with one wife and pupils of families with more than one wife. The population comprised 406 pupils of mean age 14.5 years; 56% were female. Fifty-three percent were from polygamous marriages and 47% from monogamous marriages. After allowing for the influence of socioeconomic factors, there were no differences between offspring of polygamous marriages and those of monogamous marriages for any of the psychological scales. When polygamy is the accepted practice in a particular social milieu, it does not have a deleterious psychological effect on adolescents. [ABSTRACT FROM AUTHOR]

In this study, we interviewed 10 polygamous families, all residing in a Bedouin Arab town in the south of Israel and consisting of 1 husband, 2 wives, and children. Five members were interviewed in each family: first wife, second wife, the oldest child of the first wife, the oldest child of the second wife, and the husband. Five families were considered well-functioning families and five as poorly functioning. Findings suggest that polygamy in both well-functioning and poorly functioning families is painful, particularly for wives. Yet, there are many ways and techniques that enable members of the family to function well. Among them are acceptance of polygamy as God's wish or destiny, equal allocation of resources among both families by the husband, separation between the two households, avoidance of “minor” conflicts and disagreements, maintaining an attitude of respect toward the other wife, and allowing open communication among all siblings, and among children and the other mother. We discuss the need to develop, implement, and evaluate family intervention programs for polygamous families among different communities in the world. [ABSTRACT FROM AUTHOR]

A three-part closed questionnaire was distributed to a convenience sampling of 202 men and women, high school students, and older respondents in a Bedouin-Arab town in the Negev, Israel. Those in monogamous families had more positive attitudes toward polygamy than those from polygamous families. The same was true of men versus women, and youth versus older respondents. Perceived reasons for polygamous family structures likewise varied by age and gender. Previous exposure to or experience with the practice may be significant to perceived attitudes and reasons. [ABSTRACT FROM AUTHOR]

ABSTRACT. The authors considered the mental health consequences of polygamy in a sample of 101 Arab Muslim adolescents (19 from polygamous and 82 from monogamous families) at Juarish (Ramla), Israel. The respondents completed the Self-Esteem Scale (SE; M. Rosenberg, 1979), the Brief Symptom Inventory (BSI; L. Derogatis & N. Melsavados, 1983; L. Derogatis & P. Spencer, 1982), and the McMaster Family Assessment Device (FAD; N. B. Epstein, M. N. Baldwin, & D. S. Bishop, 1983). The respondents from polygamous families had lower SE scores, statistically significant higher scores in 2 BSI dimensions, higher scores in all other BSI dimensions, and higher levels of self-reported family dysfunction. The respondents from polygamous families reported lower levels of socio-economic status, academic achievement, and parental academic attainment. Those variables may have had a more direct impact on mental health than did parental marital status. The data also indicated that perceived family functioning was the best predictor of mental health. Key words: Arab Muslim adolescents, family functioning, mental health, monogamy, polygamy, self-esteem, sociodemographic variables [ABSTRACT FROM AUTHOR]

ABSTRACT. A sample of 146 Bedouin-Arab pupils from polygamous and monogamous families participated in this study, which was conducted in a Bedouin-Arab village in the Negev, Israel. The authors compared learning achievement, social adjustment, and family conflict. Data revealed differences between the two groups: The children from monogamous families had higher levels of learning achievement than did the children from polygamous families; in addition, those from monogamous families adjusted to the school framework better than did those from polygamous families. The mean conflict rating of children from polygamous families was higher than that of their counterparts from monogamous families. The fatherOs level of education tended to be inversely correlated with family size in terms of both number of children and number of wives. [ABSTRACT FROM AUTHOR]

This article focuses on fertility of polygamous marriages. The author and his team have attempted to study fertility differentials between wives of monogamous and polygamous husbands within a homogeneous group which is known not to practice any kind of family planning. The population concerned are the Beduin of the Negeb, Southern Israel, who were enumerated in 1946 and among whom certain further enquiries were undertaken. Polygamy is not very frequent among these Beduin, over 90% of the marriages being monogamous. The study covered only 240 polygamous families who form the basic material of the present paper. The reasons and motivations for polygamy among the Beduin ate not well documented: the advantages seem too obvious to any Beduin. An exceptionally strong desire for more variegated sexual contacts might be one of the incentives in some individual cases, but a hypothesis involving a similar desire for more frequent intercourse has never advanced in their case. In view of the well known submissiveness of the Beduin woman in all social relations and in family affairs in particular, recourse to such an outlet would hardly be considered necessary.