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Relevant bibliographies by topics / Marriage Polygamy

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Academic literature on the topic 'Marriage Polygamy'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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Journal articles on the topic "Marriage Polygamy"

1

Bahrum, Mukhtaruddin. "PROBLEMATIKA ISBAT NIKAH POLIGAMI SIRRI." Al-Adalah: Jurnal Hukum dan Politik Islam 4, no. 2 (October 10, 2019): 194–213. http://dx.doi.org/10.35673/ajmpi.v4i2.434.

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The law No. 1 of 1974 concerning marriages annunciates that the success of marriages conducted must be by their religion and beliefs, in addition to being valid and approved by the state, therefore marriages must be approved by those invited. However, in reality, some people deviate from marriage registration requirements. The cause is not only lack of people's awareness to register a marriage, also driven by the difficulty to obtain permission to do polygamy, thus those who want to do polygamy prefer sirri polygamy. The awareness of how important the marriage registration is will only arise if in the future there is an interest in dealing with the law. These things encourage someone to ask for marriage isbat upon the sirri polygamy in the Religious Court. Therefore, marriage isbat upon Sirri polygamy will cause positive and negative effects in its implementation. To discuss the positive and negative effects of sirri polygamy marriage, the researcher uses normative juridical research methods with qualitative descriptive research analysis. The results showed that from a positive perspective, marriage is required for Sirri marriage to get a Legal Guarantee (Article 6 Paragraph 2 KHI). Since with the stipulation of Sirri polygamy, candidates of Sirri polygamy have a basis to get a marriage book (Article 7 Paragraph 1 KHI). As a result, there is an increase regarding the social status in the community that was once Sirri has now become official. Besides, the changes occur in the status of children as well as rights in shared assets and inheritance before the law. While from the negative side, if the Sirri polygamy is granted and/or the marriage is accepted, it means those who has deviated the law are approved and justified. The indirect impact is the assertion of values that must be issued by the provisions regarding the requirements of polygamy. Therefore, based on SEMA No. 3 of 2018, the Supreme Court no longer gives the permission to ratify Sirri polygamy.

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Nurani, Sifa Mulya. "Perspektif Keadilan Dalam Rumah Tangga." Ascarya: Journal of Islamic Science, Culture, and Social Studies 1, no. 1 (January 25, 2021): 1–13. http://dx.doi.org/10.53754/iscs.v1i1.1.

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Marriage has the goal of benefiting and prospering in life. Marriage is not only crucial to achieve the happiness of human life on earth. In terms of its kinds, marriage has much diversity. However, in Indonesia, unions recognized in the Marriage Law and the Islamic Law Compilation are monogamous and polygamous marriages. Polygamy is discussed in Islam, but the government regulates it with stringent regulations regarding practising polygamy. Law Number 1 of 1974 concerning marriage as a positive response to regulating a husband who wants to marry more than one person. Republic of Indonesia Government Regulation No. 9 of 1975 concerning the Implementation of Law No.1 of 1974 concerning Marriage and in the Compilation of Islamic Law, which regulates polygamy and the requirements for polygamy for Muslims. Ideally, the two regulations of Law no. 1/1974 and KHI aim to provide terms and conditions for husbands who want to remarry (polygamy). These provisions aim to minimize the arbitrary attitude of husbands (men) towards wives (women). This provision is also for the creation of a sakinah, mawaddah and warrahmah. Polygamy that occurs around us still ignores the rules of polygamy as above. Most of them practice polygamy only because of the fulfilment of lust, so they often forget and even violate the main principles in Islamic law, namely the realization of justice and benefit.

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3

Bailey, Martha. "Polygamy and Plural Marriage." Les ateliers de l'éthique 2, no. 1 (2007): 18. http://dx.doi.org/10.7202/1044655ar.

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4

Sattwika, Kharisma Nanda, Diah Gayatri Sudibya, and Ni Made Puspasutari Ujianti. "Penyediaan Karang Memadu bagi Warga yang Berpoligami di Desa Adat Penglipuran Kabupaten Bangli." Jurnal Interpretasi Hukum 1, no. 1 (August 20, 2020): 72–76. http://dx.doi.org/10.22225/juinhum.1.1.2189.72-76.

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The authority of the customary law community covers various fields of human life, including in the field of marriage. In the field of marriage, customary law community unity regulates its own marriage patterns as applied by customary law community unit in Penglipuran Adat Village, Bangli Regency, there are customary rules that forbid its citizens from polygamy by providing a place called coral combined for traditional village manners that do polygamy. The study examines two problem formulations namely how the marriage system in the Penglipuran traditional village, and what the function of the reefs is to integrate polygamy marriage in the Penglipuran traditional village. The research method used in this study is empirical legal research with the sociology of law approach. The results showed that the Penglipuran Indigenous Village implemented a Monogamy marriage system that had long been designed before it was published in Law Number 1 of 1974 concerning Marriage. Related to the function of coral reefs is to prevent polygamy marriages. The main goal is to give a woman's happiness as a wife. While the influence of the supply of coral blends is very effective because until now there are no residents who occupy the coral blends because there are no Penglipuran people who do polygamy. With this research it is expected that the Penglipuran Indigenous village should maintain and preserve the values of its local wisdom, because the Indigenous Village of Penglipuran is a well-known tourist destination. In addition, the government should always provide guidance to village officers to maintain the preservation of cultural values.

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Lestari, Maryana, and Septhian Eka Adiyatma. "Marriage Cancelled, What about the Rights for Children?" Indonesian Journal of International Clinical Legal Education 2, no. 2 (June 5, 2020): 167–80. http://dx.doi.org/10.15294/ijicle.v2i2.38172.

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Marriage regulations have been regulated in detail through Law No. 16 of 2019 which is a renewal of Law No. 1 of 1974 regarding marriages in several articles changed and followed by other supporting rules. In the State of Indonesia the marriage system adheres to the concept of absolute monogamy, only for the marriage of one husband and one wife. As a result of cultural and religious uniformity, there is a difference in the application of law in Indonesia, the application of national law that applies the concept of absolute monogamy is the implementation of Christian religion. Islam also contributes to the organization of marriages by regulating marriages in Presidential Instruction No. 1 of 1991 concerning the Compilation of Islamic Law (KHI), this illustrates that the contribution of Islam is recognized by the state. Knowing the word polygamy is only recognized through the rules contained in Islam, but the requirements for polygamy are permitted in Indonesia only to husbands. Opponents of a polygamy marriage are polyandri marriages, the difference is seen from the side of the husband or wife who has more than 1 partner. Although it is permissible under the applicable law all the requirements required by the state must be fulfilled as a whole, some of these requirements include obtaining permission from a legal wife or prospective wife to be combined, a statement of being able to be fair, as well as other accessible requirements in the competent authority.

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Chairunnisa, Madiha Dzakiyyah, Hilman Purnama, and Ila Juanda. "Poligami dalam Perspektif Tafsir Modern Al-Manar." Istinbath | Jurnal Penelitian Hukum Islam 15, no. 1 (February 27, 2019): 29. http://dx.doi.org/10.36667/istinbath.v15i1.273.

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Married is the sunnah of the prophet, although the law of marriage alone for Muslims is determined by its purpose, marriage can be obligatory, sunnah, mubah, even haram is basically adjusted by human intention to get married. The complexity of human life raises several problems in marriage. Among them is the debate about polygamy that has happened so far, which has seized the attention of Muslims, because polygamy is associated with Islamic culture even the sunnah of the prophet. Historically the practice of polygamy has existed since pre-Islamic times. Many figures gave views on polygamy from various aspects related to women.

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7

Roszi, Jurna Petri. "Problematika Penerapan Sanksi Pidana dalam Perkawinan Terhadap Poligami Ilegal." Al-Istinbath : Jurnal Hukum Islam 3, no. 1 (June 29, 2018): 45. http://dx.doi.org/10.29240/jhi.v3i1.419.

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This article aims to describe the problems of the application of criminal sanctions against polygamy committed illegally in the middle of society. Regardless of the controversy of agreeing and disagreeing, the issue of polygamy is a reality that occurs in society. The purpose of polygamy is the same as the purpose of marriage itself, that is worship. However, when the issue of marriage, that in is fact private law, violates the provisions, then the perpetrators may be subjected to criminal sanctions. Criminal sanctions imposed on illegal polygamists are very diverse. This is supported by the attitude of government's ambiguity in viewing illegal polygamy. The Government's doubt and uncertainty in viewing the illegal act of polygamy has implications for the inherent criminal sanctions against the act, strangely the criminal sanction inherent in the law depends on the degree to which the regulations are looked at. This research uses normative law research method whith normative juridical approach. The results of illegal polygamy research is not seen as overspel acts that can be threatened with criminal provisions Article 284 of the Criminal Code because the element of overspel is not the same as polygamy. Polygamy remains a legitimate marriage as the norms contained in the Law No.1 of 1974 onmarriage.Nevertheless the marriage of polygamy must still fulfill the terms and conditions as determined by the Law No.1 of 1974.

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Rohman, Abdur. "POLIGAMI." AGENDA: Jurnal Analisis Gender dan Agama 2, no. 1 (March 18, 2020): 25. http://dx.doi.org/10.31958/agenda.v2i1.1988.

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One controversial issue in Islam is polygamy. This paper describes polygamy from: before Islam, during the Islamic period of the Prophet and Companions, the concept of fair, dowry, marriage controversy with ‘Aishah and the world's population. This paper concludes polygamy in Islam is the limitation of unlimited polygamy marriage practice of Arabian people. Polygamy during the time of the Prophet was assumed as God's commands rather than lust and the polygamy practices of Prophet Companions tended as a great people aspect rather than forcing women to be their wives. Then, the concept of fair in polygamy can be measured by wives; the Prophet's dowry to his wives was very huge, and the world population provided the opportunity to conduct polygamy.

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9

Khoiriyah, Siti Lailatul. "PEMIKIRAN NASR HAMID ABU ZAID TENTANG POLIGAMI DAN RELEVANSINYA DENGAN UNDANG-UNDANG NO.1 TAHUN 1974 TENTANG PERKAWINAN." Al-Ahwal: Jurnal Hukum Keluarga Islam 10, no. 1 (December 21, 2017): 23. http://dx.doi.org/10.14421/ahwal.2017.10103.

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A thing to be observed in law No.1 year 1974 about the marriages namely the principle of marriage is monogamy, which is a husband only married a wife, but in practice not only monogamy marriage but polygamy marriage also occur. Polygamy is marriage that more than a wife in one time. Conventional ulama thought that polygamy is permitted, while nowadays many contemporary ulama who criticize about the problem of polygamy, their assumptions is, a woman becomes an object on this problem, one of contemporary scholars Nasr Hamid Abu Zaid who argued that polygamy is absolutely forbidden with an example of with one of the statute in Tunisia, which is Tunisia law marriage. It is irrelevant to UUP in Indonesia, the UUP principle is the principle of open monogamy, which there is a possibility that a husband married with more than a wife. As stipulated in article 3 UUP year 1974. [Hal yang perlu diperhatikan dalam UU No. 1 tahun 1974 tentang Perkawinan yakni asas perkawinan adalah monogami, yakni seorang suami hanya menikah dengan seorang istri, tetapi dalam prakteknya tidak hanya perkawinan monogami saja melainkan adanya perkawinan poligami. Poligami adalah perkawinan yang lebih dari satu istri dalam satu waktu. Ulama konvensional berpendapat bahwa poligami itu diperbolehkan, sedangkan dalam perkembanganya banyak ulama kontemporer yang mengkritisi tentang persoalan poligami, anggapan mereka seorang perempuan menjadi suatu objek pada masalah poligami ini, salah satu cendekiawan kontemporer Nasr Hamid Abu Zaid yang berpendapat bahwa poligami itu dilarang secara mutlak dengan mencontohkanya dengan salah satu ketetapan hukum yang ada di Tunisia yaitu UU Perkawinan Tunisia. Hal tersebut tidak relevan dengan UUP di Indonesia, dengan alasan asas UUP adalah asas monogami terbuka, yang mana adanya kemungkinan seorang suami menikah dengan lebih dari seorang istri. Sebagaimana diatur dalam pasal 3 UUP tahun 1974.]

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10

Deni, Misda, Asmuni Asmuni, and Tengku Erwinsyahbana. "Perlindungan Hukum dan Hak Waris Istri Kedua dalam Perkawian Poligami Tanpa Izin." Journal of Education, Humaniora and Social Sciences (JEHSS) 2, no. 3 (March 22, 2020): 633–43. http://dx.doi.org/10.34007/jehss.v2i3.128.

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Polygamy marriage must be done with the consent or permission of the wife so that this creates a new legal problem regarding the position of the second wife, both in terms of rights and obligations, children, assets in the marriage as well as problems in the distribution of inheritance. The purpose of this paper is to determine the legal protection of a second wife to their legal status in polygamy marriage and to find out the rights of wife's inheritance in polygamy marriage according to Islamic fiqh and positive law. This research method is normative juridical with descriptive analysis research type. Legal protection for the second wife to get the rights and recognition must legalize marriage (isbat nikah) in the Religious Court. The second inheritance right of the wife to the polygamy marriage without permission is the right to inheritance with her husband since the marriage took place and all wives have the same rights to the inheritance within 1/8 if they have children and ¼ if they do not have children.

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Dissertations / Theses on the topic "Marriage Polygamy"

1

Nwankpa, Vincent O. "New Testament perspective on marriage and polygamy." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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2

Wirtshafter, Jasper F. "Are United States Anti-Polygamy Laws Efficient?" Ohio University Honors Tutorial College / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1461327744.

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3

Urban, Jens. "La réception de la polygamie au regard du droit français et du droit canadien par rapport au mariage et à ses effets." Thesis, Perpignan, 2017. http://www.theses.fr/2017PERP0011/document.

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La nature de l’institution ou du contrat de mariage a vécu un changement fondamental pendant les dernières années en France et au Canada. Dans une première étape, la thèse analyse pourquoi au Canada et en France les législateurs ne permettent pas la polygamie après avoir libéralisé presque tous les autres aspects du mariage. Deuxièmement, la recherche démontre que la prohibition de la polygamie cause plusieurs effets sur les droits personnels et sur les droits fondamentaux qui sont parfois corrigés par la législation en acceptant la relation polygamique pour ces fins spécifiques.Finalement, la thèse examine la prohibition de la polygamie en France et au Canada à travers une approche critique pour ensuite suggérer les perspectives d’évolution proposées à cette prohibition générale
The nature of the marriage institution, or contract, experienced fundamental changes during the last few years in France and in Canada. In a first step, the thesis analyses why Canadian and French legislators do not allow polygamy after having liberalized almost all other aspects of marriage. Secondly, the research shows that the prohibition of polygamy results in several effects on personal and fundamental rights, which are sometimes corrected through legislation by accepting the polygamous relationship for specific purposes. Finally, the thesis examines the prohibition of polygamy in France and inCanada through a critical approach in order to then suggest an outlook for modifications to this general prohibition

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Mohd, Razif Nurul Huda. ""Halal" intimacy : love, marriage and polygamy in contemporary Malaysia." Thesis, University of Cambridge, 2017. https://www.repository.cam.ac.uk/handle/1810/270549.

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This thesis illustrates how love, legality, money, sex(uality) and sin direct Malays’ marital strategies in the face of various social, moral, religious and structural pressures. Passionate love (cinta) is cherished and celebrated by Malays – that is, if it is indulged within marriage. Marriage serves as a license to engage in (otherwise illicit) sexual desires by rendering them “halal” or lawful in the eyes of Islam and Malay adat (traditions). A vigilant State-led Islamic Bureaucracy, which polices and punishes pre- or extramarital sexual liaisons between unmarried couples through strict moral surveillance, further ensures that access to physical intimacy remains a conjugal privilege. However, hindered by complex bureaucratic procedures for marriage and pressured by escalating passions, many of my Malay informants are compelled to seek cheaper, quicker, and discreet alternatives in neighboring Southern Thailand to “halal-ize” pre- or extramarital romances, resulting in secret – and legally contentious – monogamous or polygamous cross-border marriages. Cross-border marriages – specifically polygamous ones – are subsequently explored here as a careful (and often failed) negotiation between discretion and disclosure: their stability decreases with increased exposure, rendering them highly precarious. Contrary to the dominant male-centric scholarship on polygamy, this study privileges the perspectives and experiences of polygamous wives by considering how their position within the marriage informs their capacity to engage in – or conversely, disengage from – this multi-marital arrangement. Polygamy is embraced by some women as a female choice that secures access to marriage and motherhood – both crucial towards achieving Malay womanhood. For others, polygamy is hardly a “choice” at all, and they must cope with the discomforting reality in which the husband’s money, time, and attention are now “halved” between his wives. Love in polygamy is experienced in visible and measurable terms, and the husband’s unequal distribution of his emotional and economic resources create discontent among wives that may culminate in divorce, or covertly confronted through sorcery. In Malay polygamy, more therefore means less.

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5

Flinn, Charles G. "Did he not make you one? the Pentateuch on polygamy /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Mthembu, Vusumuzi Joseph. "Injula yesithembu ikakhulukazi esizweni samaZulu." Thesis, University of Zululand, 2000. http://hdl.handle.net/10530/1119.

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Submitted to the Faculty of Arts in fulfillment of the requirements of the Master of Arts in the Department of African Languages at the University of Zululand, South Africa, 2000.
Lolu ewaningo Iwenzelwe ukuqhakambisa iZinga lenhlonipho elitholakala esithenjini. Kuzovela ukuthi amadoda, abafazi, izinsizwa, izintombi ezisesithenjini zithi zihlonipha zibe zizihlonipha. Yilowo nalowo akafuni ukuphoxa umuzi wakwabo. Izintombi zomuzi, azifuni ukushiya imilanjwana ngoba ziyazi ukuthi yephuca onina inkomo yohlanga. Lokho kumenza Iowa onentombazane ezalele ekhaya, ezizwe ejezisekile emehlweni kaSokhaya kanye nawesigodi sonke jikelele. Yingakho amantombazane esigodi aye athi athukiwe nxa kukhona insizwa ekhulelise intombazane yesigodi, bese efuna ukugezwa ngembuzi ezobulawa engayidli nokuyidla, ngoba eyithatha njengento edala amashwa namashangusha. Kwamuzi onale ntombazane uze ugcine ugezwe ngenkomo okuthiwa ngeyombhubuzo. Ngamantombazane ehlelwe yilo mshophi agcina eganiselwe amakhehla, ayokwandisa izithembu zamakhehla, ezingatholi ngisho isikhundla sokuba indlu yokugugela ngenxa yokuthi eze ngesijeziso. Lesi sihloko sikhethwe nangenxa yokujula kwaso ekuvezeni amagama ezindlu emzini onesithembu. Kulolu khalo siqonde indlunkulu, ikhohlo, iqadi, isokanqangi kanye namabibi. La magama nje ewodwa ayalwandisa ulimi IwesiZulu. Inhlonipho kankosikazi wasendlunkulu ithe thuthu ngezinga kuneyasekhohlo. Inkosikazi yaseqadini ingena endlunkulu. Kuzocaciswa inzululwazi nezinjulamqondo eziqukethwe yisithembu. Lolu Iwazi luzokwelekelela luthandaniswe nezinsalela zesithembu ezisekhona ukuze kujeqezwe emuva kubuye kugqolozelwe phambili. Lokhu kuzogcina kuveze isithombe sokuthi izolo, inamuhla nekusasa kungenziwa kufane uma ulwazi 4 olugoliwe lufakwe emiqingweni yamabhuku. Bese kuthi zonke izizukulwane eziyolandela. ziluthole lolu Iwazi lukhweziwe Iwalondolozeka kahle. Kumele ukuba abacwaningi balwenze lube ugume kumbe ukhothe Iona olungaboli izizukulwane ngezizukulwane. Lokho kuyokwenza ukuba umuntu athele esandleni afumbele emlonyeni, ashaye esentwala qede ashaye amanhlakomuzi. Ngalokho sihlose ukuveza iqiniso lokuthi lolu cwaningo akulona olokugcina kepha wumzamo wokuthundlaza indlela eyohamba abafowethu nodadewethu abayolandela ukuze bavule 10 mendo ube umgwaqo.

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Sserunjogi-Salongo, Eriezah Kabona. "Polygamy or monogamy challenges and ramifications for Christian marriage in the Anglican Church of Uganda today /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Pearte, Catherine. "Young Adults' Attitudes Toward Same-Sex Marriage and Polygamy As a Function of Demographic, Gender, and Personality Variables." Master's thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/4054.

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Based on a sample of 814 university students, pro- and anti-same-sex marriage and polygamous marriage groups were established based on students scoring >1 SD above (n = 145; n = 132, respectively) and < 1 SD below the group mean (n = 127; n = 126) on the Attitudes Toward Same-Sex Marriage Scale (ATSSM: Pearl & Paz-Galupo, 2007) and Attitudes Toward Polygamy Scale, which was generated by modifying the ATSSM (ATPM). Compared to pro-same-sex marriage students, anti-same-sex marriage students were significantly more prejudiced against gays and lesbians, authoritarian, religious, and politically conservative. Anti-same-sex marriage students also had less contact with and appreciation for diverse cultural groups, more desire to dominate out-groups, were less autonomous in their thinking, and were more likely to be men. Anti-polygamous students were more strongly opposed same-sex marriage, idealized the traditional family, authoritarian, religious, less autonomous in their thinking, desire to dominate minority groups, and were more likely to be female compared to those who were propolygamous marriage. Results further indicated that, polygamy and same-sex marriage are predicted by different variables, with same-sex marriage being more strongly tied to prejudice against gays and lesbians and polygamous marriage being more strongly tied to beliefs about the inherent morality of conventions surrounding the traditional family. A regression analysis using data from all 814 students yielded almost identical results with regards to identifying variables most predictive of ATSSM. Followup analyses revealed that prejudice against gays and lesbians was the single best predictor of opposition to same-sex marriage and even accounted for the associations between opposition to same-sex marriage and religiosity, political conservatism, and support of traditional marriage and family. With respect to polygamy, data from regression analyses revealed that ATSSM was the best predictor of ATPM. Despite the cultural focus on this variable, however, controlling for ATSSM did not reduce the predictive power of critical variables to a non-significant level. Recommendations for challenging opposition to marriage equality are discussed.
M.S.
Department of Psychology
Sciences
Psychology PhD

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9

Dorey, Pieter Johannes. "Genesis 2:24 locus classicus vir monogamie? : 'n literer-historiese ondersoek na perspektiewe op poligamie in die Ou Testament /." Pretoria : [s.n.], 2003. http://upetd.up.ac.za/thesis/available/etd-03262004-112924/.

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10

El, Harari Al Shawesh Assma. "Regards croisés sur les unions conjugales : droit français - droit libyen." Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCB174.

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Le droit français et le droit libyen reposent sur des principes foncièrement différents. Le premier, fondé sur la laïcité, prône l'égalité homme-femme. Le second, de tradition religieuse n'est pas favorable à ce principe, la prédominance masculine en est le trait caractéristique. Cette distinction se voit tout au long de notre étude. Dans une première partie nous traitons les différentes formes de couples que connaissent les deux systèmes ainsi que les effets de nature aussi bien personnelle que patrimoniale qui en résultent. Cela comprend notamment l'exercice de l'autorité parentale et la contribution aux frais de ménage. Dans la seconde partie, il est question de la dissolution du couple et des conséquences qu'elle produit, personnelles comme patrimoniales. Malgré les différences entre les deux systèmes, on observe des difficultés de part et d'autre relatives à l'existence et à la dissolution du couple. Le système français est très attaché aux principes de liberté, égalité ; le système libyen est d'avantage protectionniste. D'une manière générale, les unions conjugales sont toujours le reflet d'une culture et des évolutions dans une société
The author deals with different forms of marital unions in French and Libyan law. The main questions treated in the thesis are the consequences of marital life and its dissolution

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Books on the topic "Marriage Polygamy"

1

Philips, Abu Ameenah Bilal. Polygamy in Islam. Riyadh: Tawheed Publications, 1990.

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2

Aṭfāl, Nihād-i. Taḥqīqātī-i. Ḥuqūq-i. Zanān va. Polygamy in Afghanistan. Kabul: Women and Children Legal Research Foundation, 2006.

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Blake, Adriana. Women can win the marriage lottery: Share your man with another wife (the case for plural marriage). Newport Beach, Ca: Orange County University Press, 1996.

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R, Page Douglas, ed. Plural marriage for our times: A reinvented option? 2nd ed. Santa Barbara, Calif: Praeger, 2012.

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5

Kehinde, Onalaja, and Campaign Against Polygamy and Poverty in Nigeria (Organization), eds. How polygamy wrecks Nigeria. Shomolu, Lagos, Nigeria: Published by Prosperity Publishers for Campaign Against Polygamy and Poverty in Nigeria (CAPPIN), 1999.

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6

Smith, George D. Nauvoo polygamy: "... but we called it celestial marriage". Salt Lake City: Signature Books, 2008.

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Smith, George D. Nauvoo polygamy: "but we called it celestial marriage". 2nd ed. Salt Lake City: Signature Books, 2010.

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Ali, Syed Furqan. Polygamy and the Prophet of Islam (SA): Analysis. Karachi: Servants of Islam Association, 1989.

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9

Philips, Abu Ameenah Bilaal. Polygamy in Islaam = Taʻaddud al-zawjāt fī al-Islām. 3rd ed. Riyadh, Saudi Arabia: Tawheed Publications, 1990.

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More than one: Plural marriage, a sacred heritage, a promise for tomorrow. Bountiful, Utah: Zion Publishers, 2002.

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Book chapters on the topic "Marriage Polygamy"

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Legros, Dominique. "Anthropologizing Traditional Marriage in France." In Mainstream Polygamy, 41–47. New York, NY: Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4614-8307-6_4.

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Quek, Kaye. "Trafficking in the name of God? Fundamentalist Mormon polygamy." In Marriage Trafficking, 124–46. 1 Edition. | New York : Routledge, 2018. | Series: Routledge studies in gender and global politics: Routledge, 2018. http://dx.doi.org/10.4324/9781315620138-7.

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Legros, Dominique. "Mistress, Concubine, Spouse, Lover or Paramour? The Need for a Cross-Culturally Valid Definition of Marriage." In Mainstream Polygamy, 31–40. New York, NY: Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4614-8307-6_3.

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Whitehouse, Bruce. "The Exaggerated Demise of Polygyny: Transformations in Marriage and Gender Relations in West Africa." In International Handbook on Gender and Demographic Processes, 299–313. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1290-1_20.

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de Marneffe, Peter. "Liberty and Polygamy." In After Marriage, 125–59. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780190205072.003.0007.

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Givens, Terryl. "Polygamy." In Mormonism (or the Church of Jesus Christ of Latter-Day Saints). Oxford University Press, 2020. http://dx.doi.org/10.1093/wentk/9780190885083.003.0003.

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Why did the Latter-day Saints practice polygamy? Joseph Smith never left a record of his thoughts on the origin of a practice that Latter-day Saints called plural marriage, celestial marriage, or “the principle.” Nor did he ever present to his people or to an...

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Shrage, Laurie. "Polygamy, Privacy, and Equality." In After Marriage, 160–79. Oxford University Press, 2016. http://dx.doi.org/10.1093/acprof:oso/9780190205072.003.0008.

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"Marriage, Sexuality and Polygamy." In Muslim Women Online, 74–109. Routledge, 2013. http://dx.doi.org/10.4324/9780203801970-7.

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Macedo, Stephen. "The Challenge of Polygamy." In Just Married. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691166483.003.0008.

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This chapter examines the different forms of plural marriage and provides some historical background and context, focusing on the long-running conflict around polygamy in the Mormon Church in North America. It asks whether we can justify prohibiting or denying recognition to polygamous marriages, whether we ought to drop restrictions based on numbers and focus on the quality of people's relationships, and on what grounds nonrecognition and discouragement of polygamy can be justified. It also considers the so-called “polyamory” and argues that same-sex marriage and polygamy have little in common, aside from being deviations from “traditional” monogamy. Finally, it explores plural marriage as a doctrinal tenet of the Mormons and the 1947 Supreme Court case Reynolds v. United States.

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Macedo, Stephen. "Polygamy, Monogamy, and Marriage Justice." In Just Married. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691166483.003.0009.

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This chapter examines a variety of principled factors that help to distinguish plural marriage from same-sex marriage as a matter of both justice and constitutional principle. It also reviews the substantial body of evidence that led the Supreme Court of British Columbia, in a 2012 landmark case, to uphold Canada's criminal prohibition on polygamy. It argues that this evidentiary record, while certainly not beyond challenge, stands in contrast to the abstract and moralistic arguments advanced against the rights of gay and lesbian citizens. It asserts that polygamy as a widespread practice, or normative system, appears to be incongruent with efforts to secure the preconditions of equal liberty and fair opportunity for all. The chapter concludes by speculating on what the consequences of decriminalization will be for polygamy.

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Reports on the topic "Marriage Polygamy"

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Child marriage briefing: Nigeria. Population Council, 2005. http://dx.doi.org/10.31899/pgy19.1004.

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This brief provides an overview of child marriage as well as the particulars of child marriage in Nigeria, one of the poorest countries in the world. More than two out of three Nigerians live on less than US$1 a day, and life expectancy is 52 years. The HIV/AIDS epidemic has had a devastating effect on the country, and Nigeria has some of the highest rates of early marriage worldwide. The Child Rights Act, passed in 2003, raised the minimum age of marriage to 18 for girls. However, federal law may be implemented differently at the state level, and to date only a few of the country’s 36 states have begun developing provisions to execute the law. Domestic violence is widespread and a high prevalence of child marriage exists. Nationwide, 20 percent of girls are married by age 15, and 40 percent are married by age 18. Although the practice of polygyny is decreasing, 27 percent of married girls aged 15–19 are in polygynous marriages. Included in this brief are recommendations to promote later, chosen, and legal marriage.

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