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The purpose of this paper is to outline an economic approach to marriage. The first part contains an introduction to the economics of a family. The second part analyses the marriage market. The third part discusses the division of household chores in a household. The fourth part examines marriage as a cooperative or non-cooperative game. The fifth part deals with the dilemma between monogamy and polygamy on marriage markets. The sixth part confronts the economics of marriage with the findings of sociobiology.

In Christianity, polygamy is rejected because the essence of Christian marriage is monogamy, which is sacred and holy because a holy God formed it. This study aims to describe the practice of polygamy that occurs in Christian families in Haumeni Village. The method used in this research was a qualitative approach; the sampling technique was purposive sampling, and in-depth interviews were the data collection techniques. The results showed that the subject's polygamous factors were heredity, economic factors, and the feelings of the husband, who had changed. The impact of polygamy can be seen in the emotions, psychological conditions, differences in treatment and closed social relationships felt by the wives. The first wife experiences heartache, disappointment, and loneliness because the husband tends to love and care more for the second wife, who is able to give him offspring and fulfill his husband's wishes.Meanwhile, the impact experienced by the second wife is that she does not have a clear legal status from the government or the church. In addition, the subject also did not involve the family and the church in their actions of polygamy. Before becoming a church member, the church has not maximally handled the issue of polygamy, which is an old tradition of the local community. Abstrak: Dalam perspektif Kristen praktik poligami ditolak karena hakikat pernikahan Kristen adalah monogami yang sakral dan kudus sebab dibentuk oleh Allah yang Kudus. Penelitian ini bertujuan mendeskripsikan praktik poligami yang terjadi dalam keluarga Kristen di Desa Haumeni. Metode dalam penelitian ini adalah pendekatan kualitatif dan teknik samplingnya adalah purposive sampling. Teknik pengumpulan data dilakukan dengan wawancara mendalam. Hasil penelitian menunjukkan bahwa faktor berpoligami subjek adalah faktor keturunan, faktor ekonomi dan perasaan suami yang telah berubah. Adapun dampak praktik poligami terlihat dari perasaan, kondisi psikologis, perbedaan perlakuan dan hubungan sosial yang tertutup sangat dirasakan oleh para istri. Istri pertama mengalami sakit hati, kecewa dan kesepiaan karena suami cenderung lebih menyayangi dan perhatian pada istri kedua yang mampu memberinya keturunan dan memenuhi keinginan suami. Sedangkan dampak yang dialami oleh istri kedua adalah tidak memiliki status yang jelas secara hukum pemerintah maupun gereja. Selain itu, subjek juga tidak melibatkan keluarga dan gereja dalam tindakannya melakukan poligami. Gereja belum maksimal menangani persoalan poligami yang merupakan tradisi lama masyarakat setempat sebelum menjadi anggota gereja.

This study aims to reveal in detail the positive and negative impacts that arise from polygamy in Muslim family life. This research is a literature review, which uses documentation techniques in finding the required data. While the analytical method used is the inductive method. After conducting in-depth research, conclusions are obtained, including: The positive impact of polygamy is the opening of a way out of emergency conditions that occur in the household. Polygamy can be a solution for people to avoid committing adultery/infidelity. Polygamy can also be a solution for someone to have children if his first wife is barren, protect widows, or channel the sexual needs of a husband who cannot be channeled properly with his first wife. While the negative impact that arises from polygamy for Muslim families is psychologically, a wife will feel disturbed and hurt to see her husband having sex with other women. A number of studies have shown that the average wife when she finds out her husband remarried spontaneously experiences feelings of depression, prolonged stress, sadness and disappointment. In addition, the relationship between husband and wife and their extended family is not harmonious. Marriage essentially connects the bond between two large families, polygamy makes the bond disrupted, maybe even broken. In addition, in the life of a polygamous family, of course, there are concerns in fostering and meeting family needs. Penelitian ini bertujuan untuk mengungkap secara detail dampak positif dan negatif yang muncul dari poligami dalam kehidupan berkeluarga muslim. Penelitian ini bersifat kajian pustaka, yang mengunakan teknik dokumentasi dalam mencari data-data yang diperlukan. Sedangkan metode analisa yang digunakan adalah metode induktif. Setelah dilakukan penelitian secara mendalam maka diperoleh kesimpulan, antara lain: Dampak positif poligami adalah terbukanya jalan keluar dari kondisi darurat yang terjadi dalam rumah tangga. Poligami dapat menjadi solusi bagi orang terhindar dari berbuat zina/ perselingkuhan. Poligami juga bisa menjadi solusi bagi seseorang untuk memiliki keturunan jika istri pertamanya mandul, melindungi para janda, atau menyalurkan kebutuhan seks suami yang tidak dapat tersalurkan dengan baik dengan istri pertamanya. Sedangkan dampak negatif yang muncul dari poligami bagi keluarga muslim adalah secara psikologi, seorang isteri akan merasa terganggu dan sakit hati melihat suaminya berhubungan dengan perempuan lain. Sejumlah penelitian menunjukkan bahwa rata-rata isteri begitu mengetahui suaminya menikah lagi secara spontan mengalami perasaan depresi, stres berkepanjangan, sedih dan kecewa. Selain itu, hubungan Suami Isteri dan keluarga besarnya menjadi tidak harmonis. Perkawinan pada esensinya menyambung ikatan antara dua keluarga besar, poligami membuat ikatan itu terganggu, bahkan mungkin terputus. Selain itu, Dalam kehidupan keluarga poligami tentunya terdapat kekhawatiran dalam membina dan memenuhi kebutuhan keluarga.

Law Number 1 of 1974 concerning Marriage and Islamic Law allows a husband to be polygamous as long as he fulfills the specified requirements, including being fair to his wives. However, the law does not provide an explanation and regulation of the meaning and form of justice. Therefore, this study aims to determine the legal ratio of polygamous marriages and fair forms in polygamous marriages. This research uses normative legal research, namely research on secondary data in the form of primary, secondary and tertiary legal materials. The legal materials were collected through literature study. The legal materials that have been collected are then processed and analyzed qualitatively. The results of the study indicate that based on the opinion of legal experts, the legal ratio of polygamous marriages is for the benefit of mankind and preventing immoral acts committed by men. Then according to the opinion of legal experts that the fair form in polygamous marriage is in the form of external justice, and not spiritual justice.

This article I focus on the reasons for granting polygamy permission for a man as contained in the provisions of Article 4 of Law No. 1 of 1974 and Article 57 Compilation of Islamic Law using the approach of ushul fiqh. Polygamy is an issue in Islamic family law both in classical jurisprudence and in contemporary jurisprudence. Islamic marriage law allows husbands to commit polygamy with a maximum of four as in the QS. An-Nisa verse (3) among scholars have different opinions about the provisions of polygamy, there are those who allow it with loose requirements and there are also some scholars who require it strictly. The granting of polygamy permission is very relevant to the concept of sharia maqasid in the aspect of daruriyat, which is to protect the offspring (children) in article 4 of Law No. 1 of 1974 and article 57 KHI if a wife is unable to give birth or give offspring then the husband has the right to propose to marry more than one wife.

There are provisions for marriage for each of the three religions, which we found through the revealed heavenly books. Marriage is considered an obligation in Judaism, except for some Jewish sects that forbid marriage. In Judaism, it is not permissible for a Jew to marry a non-Jew and vice versa. There is no dowry for women in Judaism, while the Lebanese Personal Status Law clearly states a dowry for Jewish women. The marriage contract in Judaism takes place in three steps, the request for the hand of the girl, the marriage contract, and the realization of the marriage. The Torah, through several texts, permitted polygamy and allowed a man to marry more than one. The origin of Christianity is the non-marriage and the call to monasticism. Although there are texts in the Bible that stipulate not to marry, there are churches that encourage marriage for procreation. The rulings on marriage differ from one church to another. In Orthodox Churches, marriage decisions are based on two steps, the engagement and the service of the wreath. The position of the Catholic Church on marriage is emerging from the decisions of the Second Vatican Council in .1965 Despite the presence of several churches that have opposed the second marriage, the Bible contains several texts that allow polygamy. Moreover, other churches consider second marriage to be a sacred divine law. The Islamic religion permitted marriage for every able-bodied man and made it revolve around three rulings: obligatory, desirable, and celibacy. Marriage in Islam is preceded by engagement and dowry, with three conditions for the completion of the marriage: consent, guardianship, and competence. Our true religion has permitted polygamy, and this is what we find clear through the texts of the Noble Qur'an. While allowing polygamy, Islamic law imposed certain conditions and justifications for that polygamy. Looking at the provisions of marriage in the three heavenly books, we found that the Torah allowed polygamy without specifying any number, and the Bible prohibited polygamy and then permitted it with only one, while the Holy Qur'an refined all of this and made it four as a maximum. [ABSTRACT FROM AUTHOR]

It has not been said to the Messengers before you that your Lord is a wielder of forgiveness and painful punishment .(43) It has been detailed that in order for such a law to have the characteristics of its sources, it must be characterized by the attributes of perfection and precision in its provisions, so that it is based on achieving and complementing the interests of the people, as well as warding off and minimizing evil for them. Al-Baqarah:,185 and one of the manifestations of His mercy, Glory be to Him, is that He made the goal of justice among the purposes that are realized by the provisions that characterize this noble Sharia. "Indeed, God commands justice and kindness and giving to kin and forbids immorality, evil, and transgression against you''. An-Nahl:,90 until life is straight and sweet, and this justice is sought by the reader and researcher in the details of the Sharia provisions, whether in worship or in contracts and transactions, and as a succession of divine proofs that this Sharia is valid for all times and places, and capable of refuting fabrications of falsehoods and spoiler suspicions. To give solutions to the biggest dilemmas and challenges facing humanity in its journey on this earth, so we can find this justice clearly in the provisions related to marriage, whose legitimacy is intended, as it makes the obligated person in a state of tranquility while he responds to the call of instinct, and satisfies his instinct with an outlet that God and his law made for them, which is marriage. And He forbade them fornication and incest, "And those who are to guard their private parts" .(29) Except against their spouses or what any of their oaths contain, they cannot be blamed .(30) So, whoever seeks after that, then those are the transgressors .(31) Al-Maarij: and through the provisions of marriage, we can establish a family of peace, affection, and mercy, and all of this comes through activating the purpose of justice, whose provisions emphasize the need for the family entity to be established on it. Between the spouses, the provisions of legal guardianship and discipline and polygamy for wives through a jurisprudential study based on the sources and references of the four schools of jurisprudence and intentional books, emphasizing their role in achieving and nurturing the goal of justice in a manner distinguished by refuting the suspicions of those who follow their desires and want to destroy this divine structure, which is one of the great signs in which He was grateful to his creation. [ABSTRACT FROM AUTHOR]

This article explores the need for a comprehensive synthesis of American communal history, arguing that scholars often focus on individual communities rather than providing an overarching narrative. The author raises key questions that a historical synthesis should address, including the relationship between communal utopias and American values. The text discusses the role of newspapers, journalists, and cultural figures in fostering mutual knowledge among communities in the 19th century. It also explores the decline of communitarianism after the Civil War and the emergence of new communal experiments in the late 19th and early 20th centuries. The article examines the characteristics of hippie communes in the 1960s and the factors that made the United States a conducive environment for communal experimentation. It discusses the tension between communalism and individualism in American society and the ongoing quest for community. The text suggests that communal societies have come in waves throughout history, with periods of intense communal activity coinciding with economic downturns and cultural ferment. It concludes by highlighting the importance of studying communal ideals in relation to American ideologies and joining larger debates about American culture and identity. The author proposes using the term "millennialism" to describe communal waves, emphasizing the belief in a new order of things where humans live without sin, evil, or suffering. The text also discusses the three periods of American communal history and concludes that communal utopias will remain an option for a minority of Americans due to their reflection of a yearning for community in a culture of individualism and materialism [Extracted from the article]

This paper proposes a new approach to the use of the term "governance" in the context of the Negev. The research traces the evolution of international academic discussion about the term, which has broadened in scope beyond the limits of the governing establishment, in contrast to the Israeli discourse that has until now adopted a more limited approach. In accordance with the broader use, this research shows that in the Negev, in parallel to the institutionalized establishment, there is an additional independent system of governance, dictated by historical tribal rules. This governance controls many aspects of the lives of the Negev Bedouins. The paper focuses on four issues, population registration and documentation, control of the land, polygamy, and conflict resolution, and through them illustrates the interface between the two governances. It shows that the Israeli establishment, by its conduct over the years and its failure to identify and acknowledge the power of tribal governance, has helped to strengthen it at the expense of state governance. In conclusion, the paper also offers policy recommendations. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study takes a 'country-of-origin' or dissimilation perspective to compare the timing of births and completed fertility of international migrants and of those who stay at origin. In order to disentangle selection effects determining differential fertility behaviour of migrants, other mechanisms explaining migrant fertility (disruption, interrelation of events) are also examined. Furthermore, we take into consideration the prevalence of polygamy in Senegal to enhance our knowledge of migrant fertility in this specific context. For the empirical analysis, we use longitudinal data collected in the framework of the MAFE-Senegal project (Migrations between Africa and Europe), which includes retrospective life histories of non-migrants in Senegal and migrants in France, Italy and Spain. We estimate discrete time hazard models and Poisson regressions for male and female respondents separately to analyse the timing of first and higher-order births as well as completed fertility. The results show a strong disruptive effect of migration on childbearing probabilities for men and women, clearly related to the geographic separation of partners due to the out-migration of the man. Increased birth risks in the first year upon arrival could be observed for migrant women following their husbands to Europe, suggesting an interrelation of migration and fertility events. Regarding completed fertility, migrants have significantly fewer children by the age of 40 compared to their non-migrant counterparts, which among men is largely driven by a strong negative effect of polygamous migrants. [ABSTRACT FROM AUTHOR]

This study maps early adulthood family life courses from ages 15 to 28 and tests whether they are causally linked to neighbourhood conditions with an instrumental strategy in the United States using Add Health data. Results show that the risk of sorting into pathways typified by early childbearing regardless of relationship status was higher in disadvantaged neighbourhoods. The instrumental variable strategy further showed that pathways characterized by single parenthood and early marriage with multiple children increased significantly with neighbourhood disadvantage, whereas other significant associations disappeared in these analyses. Overall, the results highlight the importance of considering multiple family events as a process outcome to understand the impact of neighbourhood conditions. Indeed, neighbourhood deprivation may lead to life courses associated with nonconventional outcomes. While some of the observed neighbourhood effects may be driven by selection bias in the United States, not all effects are necessarily due to selection and depend on the longitudinal family trajectories. These results were supported by several robustness tests, including the use of an alternative instrumental variable, as the main models suggested weak identification. [ABSTRACT FROM AUTHOR]

As such, Tiflati's study echoes much previous literature on Muslim learners in Canada and North America, dating all the way back to Zine's (2008) groundbreaking study on Canadian Islamic schools. Islamic Schooling and the Identities of Muslim Youth in Quebec: Navigating National Identity, Religion, and Belonging John K. Marah Routledge: New York, 2018, 292 pages. [Extracted from the article]

This study focuses on the reproductive biology of Euphorbia fontqueriana, an endangered species endemic to Mallorca (western Mediterranean Basin). Individuals were monitored weekly to assess flowering and fruiting phenology, flowering synchrony, cyathium gender, and reproductive output in two consecutive years. Hand-pollination treatments were performed to test for autonomous self-pollination, anemogamy and pollen limitation. In vitro germination tests were performed to test for photoinhibition and dormancy, and in situ seedling recruitment was monitored. Results showed that the species exhibits functional androdioecy (male and hermaphrodite plants) overlapping functional andromonoecy (male and hermaphrodite cyathia in hermaphrodite plants). Hermaphrodite plants showed a low degree of anthesis overlap among inflorescence levels, but a high overlap between both phases within cyathia that do not prevent from geitonogamy. Euphorbia fontqueriana bloomed during a few weeks and insects were required for pollination. In natural conditions, fruit set was ∼60%, but we did not find evidence of pollen limitation. Most of the reproductive individuals consist of one flowering branch producing ∼5 seeds. Seeds showed photoinhibition and dormancy, and seedling recruitment was very low. Overall, this study contributes to acquire knowledge of the floral biology and pollination ecology of this endangered range-restricted species, which is discussed under a conservation context. [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]

Neotropical manakins exhibit polygynous lekking systems in which males do not provide paternal care and exhibit elaborate courtship displays. Despite familial patterns, some historical field observations suggested that the Helmeted Manakin (Antilophia galeata) has evolved territoriality rather than lekking and a socially monogamous mating system. Furthermore, the evidence so far does not allow a clear understanding of the role played by resources, such as nesting sites and male behaviour in shaping the mating system in this species. Our objectives were to verify whether territorial behaviour occurs in the Helmeted Manakin and to provide a preliminary assessment of this species' hypothesised social monogamy. Using an experimental approach with simulated territorial intrusions, we demonstrated that males in this species hold individual territories with nesting sites but do not provide parental care, similar to its congener, the Araripe Manakin (Antilophia bokermanni). Males' responses occurred more aggressively in central areas of territories. Larger home ranges encompassed the smaller defended territories and the male display consists of repeated circular flights within the territory. Our results indicate that the Helmeted Manakin has a polygamous mating system. However, we suggest the species is better classified within the continuum of a resource-defence exploded-lek mating system. The distinct environmental conditions in which the species evolved may have played a significant role in modifying its behaviour, resulting in patterns that deviate from the typical lekking system found among manakins. This study highlights the importance of investigating atypical manakins to further our understanding of alternative reproductive tactics among birds. [ABSTRACT FROM AUTHOR]

The Milburn dynamics of three non resonant ultra‐strongly coupled oscillators are resolved by using symplectic geometry. The Milburn dynamics of virtual excitations and how they affect the pairwise entanglement are looked at. It is found that the dynamics of excitations and entanglement experience similar profiles against time, physical parameters, and decoherence rate. Furthermore, it is shown that the extinction of excitations entails separability, which demonstrates the hierarchy between entanglement and virtual excitations. Additionally, the effects of physical parameters on the redistribution of virtual excitations among the three bi‐partitions are analyzed. As a result, the violation of the monogamy of excitations is shown as in quantum discord. This implies that excitations can be considered as signatures of quantum correlations beyond entanglement. Besides, it is emphasized that the treatment can be used to model coupled quantum circuits in real situations (with decoherence). [ABSTRACT FROM AUTHOR]

Male animals often adjust their sperm investment in response to sperm competition environment. To date, only a few studies have investigated how juvenile sociosexual settings affect sperm production before adulthood and sperm allocation during the first mating. Yet, it is unclear whether juvenile sociosexual experience (1) determines lifetime sperm production and allocation in any animal species; (2) alters the eupyrene : apyrene sperm ratio in lifetime ejaculates of any lepidopteran insects, and (3) influences lifetime ejaculation patterns, number of matings and adult longevity. Here we used a polygamous moth, Ephestia kuehniella, to address these questions. Upon male adult emergence from juveniles reared at different density and sex ratio, we paired each male with a virgin female daily until his death. We dissected each mated female to count the sperm transferred and recorded male longevity and lifetime number of matings. We demonstrate for the first time that males ejaculated significantly more eupyrenes and apyrenes in their lifetime after their young were exposed to juvenile rivals. Adult moths continued to produce eupyrene sperm, contradicting the previous predictions for lepidopterans. The eupyrene : apyrene ratio in the lifetime ejaculates remained unchanged in all treatments, suggesting that the sperm ratio is critical for reproductive success. Male juvenile exposure to other juveniles regardless of sex ratio caused significantly shorter adult longevity and faster decline in sperm ejaculation over successive matings. However, males from all treatments achieved similar number of matings in their lifetime. This study provides insight into adaptive resource allocation by males in response to juvenile sociosexual environment. [ABSTRACT FROM AUTHOR]

For many decades, polygamy as a deeply ingrained social phenomenon in much of Africa, has gained the attention of writers in several genres. Among the authors who have foregrounded it have been indigenous African literary artists and Christian clergymen as well as foreign missionaries. The Zimbabwean Methodist minister and African nationalist Ndabaningi Sithole focused on this theme in his novel The Polygamist, which was written while he was incarcerated during the rule of Ian Smith. The critical treatment of polygamy, especially among the country’s Ndebele, is considered in terms of Sithole’s Christianity and his attitudes towards cultural assimilation and modernisation. Comparisons with the views expressed by the Swedish missionary Gunnar Helander in his book of 1948, Must We Introduce Monogamy? are also drawn. [ABSTRACT FROM AUTHOR]

This article appraises the requirements for the validity of a customary marriage. It peruses two eras separated by a statute called the Recognition of Customary Marriages Act 120 of 1998 (RCMA). Prior to delving into what the requirements for validity before the RCMA were, the article differentiates between peremptory and directory provisions. These terms are usually applied in interpreting statutes. They also find application in determining the requirements of the validity of customary law. The era before the RCMA lists essential requirements for a valid customary marriage. The gist of these requirements is as follows: consent of the bride and bridegroom (spouses), consent of the bride’s father or guardian (parents), payment of lobolo, the handing over of the bride and the absence of a civil marriage by either spouse. If any of these requirements were not met, there was no valid customary union. The RCMA added more requirements which seem to address formal and customary law requirements. Both prospective spouses need to be 18 years or older, with certain exceptions, and must consent to getting married in terms of customary law. These requirements are peremptory. The customary law requirements relate to the negotiation and celebration of such a marriage. These requirements remain essential. Unlike formal requirements, these requirements allow indigenous African people a certain latitude. As a result, they are directory. This article further deliberates on certain issues regarding the requirements of customary marriages that became contentious. This includes the delivery of lobolo, the handing over of the bride, polygamous and dual marriages, and the registration of customary marriages. In conclusion, it is shown that customary law is a rapidly growing independent source of law. The requirements for validity must be comprehended with this flexibility in mind and should not unnecessarily be held as being static. [ABSTRACT FROM AUTHOR]

This paper is a legal realist endeavor that seeks to uncover a thorough and exhaustive description of Polygamy Law in Pakistan before moving on to a prescriptive analysis. Having an understanding of the stakes involved, background rules at play and the inadequacies within the law can be immensely useful in identifying the harm and redressing it. Thus, in first separating the "Is" from the "Ought", Part I describes Pakistani polygamy Law and the limited legal remedies available to unwilling cowives. In Part II, the "background rules" driving the bargain amongst the parties' to enter (or leave) polygamous marriages is discussed. Thereafter in Part III, a distributive analysis is conducted using "ideal-types" to uncover polygamy's dual nature as a security or a threat for all the parties impacted by the law. Here I rely on the idea that marital partners "bargain in the shadow of the law" with bargaining endowments created in part by the legal rules. By comparing four typical but contrasting marriages and examining the rules about the formation and breakup of poly gamous marriages, the role of the pre-existing and new wife's consent (or not) and the economic consequences of poly-formation in ongoing and divorcing marriages, I demonstrate that the surpluses generated and distributions currently in place can both benefit and harm the cowives. Finally, Part IV will prescribe a restorative justice approach to the situation of unwilling cowives, arguing that the solution ought to be focused on redressing the social, emotional and economic harm caused to unwilling cowives than simply punishing the perpetrator. Monetary restoration, victim-focused circles, and involvement of the wider community are proposed as alternatives to punishment. My goal with this project is to provide a nuanced and theoretically informed understanding of a topic over which much ink has already been spilled. By using analytical techniques from the legal realist toolkit, I seek to recast the case of polygamy in Pakistan as more than just a "ban it" or "allow it" issue. [ABSTRACT FROM AUTHOR]

Sexual dimorphism is a very common strategy in polygamous mammals. In mustelids, sexual size dimorphism (SSD) is present in several species, while sexual shape dimorphism (SShD) is not as common. The Eurasian otter is a semiaquatic mustelid, exclusively feeding on aquatic prey, mainly fish, amphibians, and crustaceans. It is well-known that male otters tend to be larger, whereas information on SShD is contrasting. We used a 3D geometric morphometric approach to investigate SSD and SShD in three genetically distinct populations of otters located in Northern, Central and Southern Sweden. We analyzed 71 otter skulls (M=41, F=30), using photogrammetric techniques to produce 3D models of each skull, placing 30 3D landmarks on each model. We found that sexual dimorphism varies among populations. Neither SSD nor SShD occurred in the North, only SSD occurred in the Centre, and both SSD and SShD are present in the South of Sweden. Allometric trajectories of males and females from the North population differed from those of the other two populations. Our results highlighted a great variability in sexual dimorphism in Swedish Eurasian otters, that probably derives from different responses to prey availability and historical contingencies. [ABSTRACT FROM AUTHOR]

Mating rate optima often differ between the sexes: males may increase their fitness by multiple mating, but for females multiple mating confers little benefit and can often be costly (especially in taxa without nuptial gifts or mala parental care). Sexually antagonistic evolution is thus expected in traits related to mating rates under sexual selection. This prediction has been tested by multiple studies that applied experimental evolution technique, which is a powerful tool to directly examine the evolutionary consequences of selection. Yet, the results so far only partly support the prediction. Here, we provide another example of experimental evolution of sexual selection, by applying it for the first time to the mating behaviour of a seed beetle Callsorobruchus chinensis. We found a lower remating rate in polygamy‐line females than in monogamy‐line (i.e. no sexual selection) females after 21 generations of selection. Polygamy‐line females also showed a longer duration of first mating than monogamy‐line females. We found no effect of male evolutionary lines on the remating rate or first mating duration. Though not consistent with the original prediction, the current and previous studies collectively suggest that the observed female‐limited responses may be a norm, which is also consistent with the conceptual advances in the last two decades of the advantages and limitations of experimental evolution technique. [ABSTRACT FROM AUTHOR]

Copyright of Al- Mouhakiq Al-Hilly Journal for Legal & Political Science is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anales de Filología Francesa is the property of Servicio de Publicaciones de la Universidad de Murcia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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]

Good genes theories of sexual selection predict that polygamy will be associated with more efficient removal of deleterious alleles (purifying selection), due to the alignment of sexual selection with natural selection. On the other hand, runaway selection theories expect no such alignment of natural and sexual selection, and may instead predict less efficient purifying selection in polygamous species due to higher reproductive variance. In an analysis of polymorphism data extracted from 150-bird genome assemblies, we show that polygamous species carry significantly fewer nonsynonymous polymorphisms, relative to synonymous polymorphisms, than monogamous bird species (p =.0005). We also show that this effect is independent of effective population size, consistent with the alignment of natural selection with sexual selection and "good genes" theories of sexual selection. Further analyses found no impact of polygamy on genetic diversity, while polygamy in females (polyandry) had a marginally significant impact (p =.045). We also recapitulate previous findings that smaller body mass and greater geographic range size are associated with more efficient purifying selection, more intense GC-biased gene conversion, and greater genetic diversity. [ABSTRACT FROM AUTHOR]

Gene drive technology promises to deliver on some of the global challenges humanity faces today in health care, agriculture, and conservation. However, there is a limited understanding of the consequences of releasing self-perpetuating transgenic organisms into wild populations under complex ecological conditions. In this study, we analyze the impact of three such complexities—mate choice, mating systems, and spatial mating network—on the population dynamics for two distinct classes of modification gene drive systems. All three factors had a high impact on the modeling outcome. First, we demonstrate that distortion-based gene drives appear to be more robust against mate choice than viability-based gene drives. Second, we find that gene drive spread is much faster for higher degrees of polygamy. Including a fitness cost, the drive is fastest for intermediate levels of polygamy. Finally, the spread of a gene drive is faster and more effective when the individuals have fewer connections in a spatial mating network. Our results highlight the need to include mating complexities when modeling the properties of gene drives, such as release thresholds, timescales, and population-level consequences. This inclusion will enable a more confident prediction of the dynamics of engineered gene drives and possibly even inform about the origin and evolution of natural gene drives. [ABSTRACT FROM AUTHOR]

Work-family border theory casts individuals as protagonists who are enactive rather than reactive in shaping borders between work and personal life domains. To what extent is this the case in strongly patriarchal contexts that constrain women's personal agency? This qualitative study conducted with 32 female lawyers, magistrates and justices in Nigeria shows how participants engage in new border management tactics in response to context-specific institutional and social factors. Faced with public harassment and physical assault in a country where violence against women is normalised, female legal professionals restructure family borders to extend no further than their homes and retain police attachés as border-keepers. When their families are reconfigured via nonconsensual polygamous marriages, women's work borders are strengthened by co-wives performing domestic labour and family borders are strengthened by co-wives' assistance with job tasks, thereby reducing participants' work-family conflict. Rather than strategically enacting work-life borders within known situational constraints, Nigerian female legal professionals react to involuntary events that limit their agency to negotiate desired work and personal lives. [ABSTRACT FROM AUTHOR]

The attitudes of the foreign missionaries in converting the indigenous people into Christianity in Africa, especially in Nigeria, implied denying polygamists and household of their faith and salvation in Christ Jesus. The non-Seventhday Adventist (non-SDA) Christian missionaries and the SDA missionaries put forward monogamy as the basis for conversion in their missiological enterprise which opposes polygamy. Though the SDA missionaries turned 'deaf ear' to people's queries on the church's official position and imposed their faith, there are still the presences of polygamists in the church. Based on this background, this paper therefore examines why the presence of polygamists in the church if not that the SDA missionaries 'attitudes must have tilted toward another trend other than the official position using a qualitative method focalizing analytical approach. This paper finds, among others, that the attitudes of the SDA missionaries, having asked polygamists to drop other wives, appeared hard, harsh, and racial yet polygamists are in the church. This study, among others, suggests that the SDA missionaries' attitudes should rather be characterized by love as it would not only influence positively the faith of the wives, that would have been dropped, but of their children, particularly, by according them the opportunity to grow in Christ onto maturity with others in the church. [ABSTRACT FROM AUTHOR]

Polygamy is an issue discussed and constantly studied, especially by understanding the Surah An-Nisa verse 3, where the textual meaning of polygamy opens up a wide opportunity for acts of violence to be experienced by wives, both psychologically and non-psychological. Therefore, this study aimed to examine the contextual meaning of polygamy by using Hans George Gadamer's hermeneutical approach, which is rich in contextual studies. The author employed a library research method with descriptions and interpretations to produce a consistent and comprehensive understanding. Through Gadamer's hermeneutical approach, the authors found that women in polygamous marriages do not mean that they are weak and deserve harsh treatment. Instead, they need to be protected and raised their dignity so that polygamy only applies to widows and orphans who cannot afford it.

Remarriage of the husband as one of the issues related to family rights was modified and restricted several times in a historical process after entering in Iranian Civil Law. The reason of these changes and revisions is aligning of this institution with the objective realities of the family, in order to strengthen its foundations and prevent its destruction. But if the legislation, changes and revisions are not be based on a macro perspective to comply with the general principles and the goals governing family, it can`t to produce a convergent and organized legal system in which its components are not be in conflict. This article with descriptive- analytic method studies the issue of couple's remarriage in the context of fundamental principles such as expediency, tolerance, justice and the fame principle. In this explanation, the structure of Islamic law is considered as a pyramid and under the principled rule that stretched until the base of the pyramid and is the absolute criterion of lows legitimacy. The principle of the legitimacy of marriage is related to the preservation of the essential expediency of preserving generation, but its multiplicity is due to the praise and requirement expediencies, based on the rule of leniency, relieves embarrassment and prevents the dissolution of the family. In the Iranian legal system, the praise and requirement expediencies should not ultimately negate and violate the essential expediencies that require preserving the family structure and preventing the destruction of its foundations, which is also emphasized by Article 10 of the Constitution.

This article intends to discuss the thoughts of M. Quraish Shihab, Hussein Muhammad, and Nasaruddin Umar in interpreting polygamy in Islam. The practice of polygamy in Indonesian society has always been a controversial debate for the public. Even the media also brought the issue through films and video documentaries about the practices of polygamy in Indonesia. This phenomenon can indirectly affect the perspective and thinking of the community regarding the legitimacy of polygamy in the socio-cultural context of Indonesian society. Therefore, it is very important to examine the thoughts of the three Indonesian Islamic figures above as a mirror to see how the Indonesian Muslim community should interpret polygamy. This article was compiled based on qualitative research through library research and searching virtual data on the internet. The results showed that the perspectives of the three Islamic figures were very relevant and contextual to be applied in analyzing the phenomenon of polygamy in Indonesia. However, the meaning of polygamy within the society is still tend to be literal. Therefore, a more comprehensive perspective is needed and more attention to local aspects is also required so that polygamy can be placed fairly within society. Artikel ini bermaksud untuk membedah pemikiran M. Quraish Shihab, Hussein Muhammad, dan Nasaruddin Umar dalam memaknai poligami dalam Islam. Praktik poligami di masyarakat Indonesia selalu menjadi isu yang hangat dibicarakan oleh publik. Bahkan media turut membawa isu tersebut melalui film dan video dokumenter tentang praktik-praktik poligami di Indonesia. Fenomena ini secara tidak langsung dapat mempengaruhi cara pandang dan berpikir pada masyarakat berkenaan dengan keabsahan poligami dalam konteks sosial budaya masyarakat Indonesia. Oleh karena itu, sangat penting untuk mengkaji pemikiran tiga (3) tokoh Islam Indonesia di atas sebagai cermin untuk melihat bagaimana seharusnya masyarakat Muslim Indonesia memaknai poligami. Artikel ini disusun berdasarkan penelitian kuatitatif melalui studi pustaka dan penelusuran data-data virtual di internet. Hasil penelitian menunjukkan bahwa perspektif ketiga tokoh Islam tersebut sangat relevan dan kontekstual untuk diterapkan dalam membaca fenomena poligami di Indonesia. Mengingat selama ini pemaknaan masyarakat terhadap poligami masih literal, dan diperlukan perspektif yang lebih komprehensif dan memperhatikan aspek kelokalan agar poligami dapat didudukkan secara adil di masyarakat.

Background: Family shapes children's mental health and is a safe environment to ensure their mental health. This study aimed at comparing the mental health of adolescents in monogamy and polygamy families based on maternal psychological, economic, and social variables. Methods: This is a causal-comparative study, which was carried out on all adolescents aged 14-18 years old in the monogamy and polygamy families of Saravan city in the academic year of 2020-2021 with their mothers. Two hundred forty people were selected by convenience sampling method. Goldberg and Hillier General Health Questionnaire, Ghodrat-Nama Socioeconomic Status Questionnaire, and Drogaits Symptom Check list-90-Revised (SCL-90-R) were used. SPSS-26 was used to analyze the data. The results were analyzed using independent t-test, and multivariate analysis of variance. Results: The results showed that there was a significant difference between the mental health of adolescents in monogamy and polygamy families (P=0.034). Adolescents in monogamy and polygamy families were significantly different in only one component of mental health which is hostility (P0.05). Adolescents in polygamy families had lower mental health than children of monogamy families with moderate mental symptoms (P=0.003). Moreover, the high socio-economic status of mothers brought about a significant difference in adolescents' mental health (P=0.020). Conclusion: According to the results, the mental health and socio-economic status of mothers affect the mental health of adolescents, so comprehensive programs to promote mental health and attention to the socio-economic status of mothers can increase it in adolescents.

The description of levirate marriage in Deuteronomy 25:5–10 has reminiscences with the same practice in Africa, especially isupo (levirate marriage) among the Yoruba of south-west Nigeria. The article seeks the relevance of this text in Nigeria in the possibility of levirate marriage still being of some socio-economic value to Christian widows and the society at large. It employs the historical-critical and descriptive methods. The work finds that in both the Hebrew and African cultures, levirate marriage served the purpose of raising children for the deceased, who would perpetuate his lineage and inherit his property. But in Africa the institution was most significant in providing economic and social protection for widows and their children. Unfortunately, levirate marriage is fast disappearing in Nigeria because of Western influence, particularly Christianity. The effect of this for many widows is abject poverty, by virtue of which some of them resort to illegitimate and dishonouring means to make ends meet. The work, therefore, concludes that resuscitating levirate marriage would be of immense socio-economic value to Nigerian widows and the society. Contribution: The article is a contribution to Old Testament theology and Christian ethics. It proposes that levirate marriage can still be employed as a means of socio-economic protection for Nigerian Christian widows.

Hellenistic kings were polygamous and then monogamous, transgressing social norms, then abiding by them. This paper aims to show that this transgression is best explained politically. King’s initial situation is representative of all power structure, but its peculiar salience depends on the Diadochs’ special situation: setting up a new authority, leaning on the extraordinary characteristics of one man. Paradoxically, their normalization is tied to an innovation: the women’s changing role at the head of the state.

This study was conducted to answer the objections of "Allama Barakat Ullah" in his manuscript "Tauzeeh Ul-Bayan Fi Usool-e-Qur'an" regarding the Quran. For this purpose a number of authentic sources were explored to answer the raised objections. It was found that he tried to prove the supremacy of the Bible over the Holly Quran through unknown Muslim scholar's weak arguments, fabricated hadiths and self explanation of the verses of the Holly Quran. Next, he was of the opinion that the Quran was not a universal book as compare to Bible. The answer to this objection was answered in very comprehensive way. Furthermore, he protested that the imagine of God found in the Quran was incomplete as compare to the Bible. This objection was answered in a thought provoking way by using authentic sources as well views of well-known Muslim scholars. [ABSTRACT FROM AUTHOR]

Avian mating systems are often monogamous, although polygamy in the form of both polyandry and polygyny are regularly employed by some species and opportunistically practiced by others. Among raptors, multiple species within the genus Buteo have been documented using either polyandrous or polygynous strategies. Here, we describe the first known cases of polygyny in Ridgway's Hawk (B. ridgwayi), a small forest hawk endemic to the island of Hispaniola. This raptor has been studied since the mid-1970s, and intensively during the last 20 yr. Ridgway's Hawks are generally considered to be monogamous; however, we report here observations of polygynous behavior in a recently established, wild population. We consider these polygynous breeding events opportunistic responses that display behavioral flexibility that may serve to benefit the conservation of this critically endangered raptor. Los sistemas de apareamiento de las aves son a menudo monógamos, aunque la poligamia en forma de poliandria y poliginia es empleada regularmente por algunas especies y practicada de manera oportunista por otras. Entre las rapaces, se han documentado múltiples especies dentro del género Buteo que utilizan estrategias poliándricas o poligínicas. Aquí describimos los primeros casos conocidos de poligamia en B. ridgwayi, un pequeño gavilán de bosque, endémico de la isla La Española. Esta rapaz ha sido estudiada desde mediados de la década de 1970 y, de manera intensiva, durante los últimos 20 años. Esta especie es generalmente considerada monógama; sin embargo, aquí mostramos observaciones de comportamiento poligínico en una población silvestre recientemente establecida. Consideramos que los eventos de reproducción poligínica que documentamos son respuestas oportunistas que muestran una flexibilidad de comportamiento que puede servir para beneficiar la conservación de esta rapaz en peligro crítico de extinción. [Traducción de los autores editada] [ABSTRACT FROM AUTHOR]

In approaching the topic of polygamy and how it is discussed in Buchi Emecheta's The Joys of Motherhood (1979), this article uses two central concepts: firstly, María Lugones's idea of "world travelling," which emphasizes the need to understand the plurality of women's perspectives, enabling the decentering of feminist debates; and secondly, Marilyn Frye's idea of the "loving eye," closely connected to Lugones's concept, which calls for us to see other worlds and see other women from within their worlds—that is, from within their specific sociocultural contexts. Using these two concepts to analyze Emecheta's novel and its representation of polygamy, I argue that polygamy is as valid as monogamy and posit that no useful discussion of polygamy can take place from within a Eurocentric worldview. I also highlight the role of empire more generally in denigrating unfamiliar customs and traditions in various parts of Africa by framing them as illegitimate. This illegitimacy still affects representations and perceptions of polygamy today, as a form of marriage that (it is implied) has no place in a "civilized" world. [ABSTRACT FROM AUTHOR]

To date, scholarly debate on state and religion in Israel has been Jewish-oriented, focusing on the major tensions and clashes between the state and the Jewish religion. Despite this enormous contribution to the scholarly literature on multiculturalism, I wish to push Karayanni's argument further and ask whether we can critically discuss multiculturalism in Israel without addressing the settler-colonial structures of the state that worsen the multicultural entrapment. In this section, I will present Karayanni's main arguments and critically address the colonial dimension of multicultural entrapment, based on the assumption that Israel is a settler-colonial state. Karayanni argues that the religious jurisdiction of the Palestinian minority, as is manifested in an individual predicament, constitutes multicultural entrapment.[16] He reveals the "deceptive character of multiculturalism,"[17] arguing that one of its central components is the pseudo-recognition of the religious jurisdictional authority of the Palestinian community as a multicultural accommodation. [Extracted from the article]

From New France, examining Jesuit dictionaries, Pearsall discerns rank and affection, and its lack, within plural marriages and divorce, including the meaning-rich word I Kiissabamigouta i : "a wife separated from her husband who does not wish to see him any more even though [they are] in the same village" (58). Pearsall describes white planters' apparent accommodation of polygamy in the households of the enslaved and of new kin arrangements that were more male-centric as necessitated by the slave trade and planter practices. Whether in New Spain, New France, or New England, Pearsall writes, "Polygamy was both a powerful European shorthand for lawlessness and a way for Indian men to make claims to power and leadership" (48). Sarah Pearsall recovers the lost history of polygamy, contextualizing the nineteenth-century controversy over Mormon polygyny and transforming our understanding of the nation's origins. [Extracted from the article]