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Journal articles on the topic 'Monogamy'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Dietzmann, Susann. "Polyamorie – mehr als nur Sex mit Vielen." PiD - Psychotherapie im Dialog 23, no. 02 (May 18, 2022): 41–45. http://dx.doi.org/10.1055/a-1487-9187.

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Polyamorie ist eines von vielen einvernehmlich nicht-monogamen Beziehungskonzepten (ENM – Ethical Non-Monogamy). Diese Art der Beziehungsführung und die damit einhergehenden Herausforderungen sollen in diesem Artikel thematisiert werden. Zudem wird beschrieben, wie wir als Therapeut*innen Menschen in einvernehmlich nicht-monogamen Beziehungen am besten unterstützen und ihre Ressourcen nutzen können.

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2

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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3

Conley, Terri D., and Jennifer L. Piemonte. "Monogamy as Public Policy for STD Prevention: In Theory and in Practice." Policy Insights from the Behavioral and Brain Sciences 7, no. 2 (October 2020): 181–89. http://dx.doi.org/10.1177/2372732220943228.

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Monogamy is current public policy for preventing sexually transmitted diseases (STDs). To evaluate whether monogamy is serving its intended purposes, the Centers for Disease Control’s (CDC’s) definition of monogamy is considered. This definition does not convey to the public the fact that monogamy must be practiced very strictly to be effective and implies that serial monogamy is a safe practice. Benefits and drawbacks of employing (different versions of) monogamy to reduce STD transmission are considered. Although certain forms of monogamy are efficacious in reducing STDs, these versions of monogamy have not been adopted by the public and widely practiced forms of monogamy are not effective in practice. Finally, this review considers whether the public policy of monogamy helps society achieve its sexual health goals, explicating strengths and weaknesses of monogamy advice versus other tactics that might be utilized to curb STDs.

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4

Al Qurtuby, Sumanto. "Between Polygyny and Monogamy: Marriage in Saudi Arabia and Beyond." Al-Jami'ah: Journal of Islamic Studies 60, no. 1 (May 30, 2022): 29–62. http://dx.doi.org/10.14421/ajis.2022.601.29-62.

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Saudi Arabia has long been portrayed as a “hub of polygyny,” a practice of marriage in which a man marries several women simultaneously. However, my recent research among Saudi male youths suggest that this practice is waning nowadays. A younger generation in the Kingdom seems to prefer monogamy—a man marrying one wife—to polygamy for several essential reasons, factors and arguments. Based on interviews and conversations with a number of young Saudis as well as outcomes of survey findings, this article tries to debunk the myth of polygyny in the Kingdom and attempts to understand the rationales and logics behind monogamy choice among male (and female) youths of contemporary Saudi Arabia. The article also briefly highlights the practice of polygyny and monogamy in multiple societies outside Saudi Arabia to compare and gain knowledge on various practices of marriage. Seen from another viewpoint, the article is a reflection of a modern-day fruitful socio-cultural development and change in Saudi Arabia that have received enthusiastic and public acclaim across the globe.Arab Saudi digambarkan sejak lama sebagai ‘pusat poligini’, sebuah praktik pernikahan satu laki-laki dengan sejumlah perempuan secara simultan. Namun dalam penelitian saya terbaru terhadap sejumlah laki-laki muda Arab menyatakan praktik poligini mulai memudar saat ini. Generasi muda di wilayah kerajaan Arab tampaknya mulai memilih monogami, daripada poligami, dengan beberapa alasan, faktor dan argumen yang mendasar. Berdasarkan wawancara dan percakapan dengan sejumlah pemuda Arab yang temuannya menunjukkan, seperti dalam artikel ini adalah menyanggah mitos poligini di kerajaan Saudi dan usaha memahami rasionalitas dan logika monogami pemuda dan pemudi di Arab Saudi dewasa ini. Artikel ini juga sekilas membahas praktik poligini dan monogami di luar Arab Saudi sebagai perbandingan dan pengetahuan mengenai ragam bentuk praktik pernikahan di berbagai masyarakat. Dengan sudut pandang lain, artikel ini mencerminkan kehidupan modern dari aneka perkembangan sosial budaya dan perubahan di Arab Saudi yang menerima semangat dan penerimaan publik lintas dunia.

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5

Seevinck, M. P. "Monogamy of correlations versus monogamy of entanglement." Quantum Information Processing 9, no. 2 (January 16, 2010): 273–94. http://dx.doi.org/10.1007/s11128-009-0161-6.

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6

Hd., J., and Laura Betzig. "Medieval Monogamy." Population (French Edition) 51, no. 2 (March 1996): 493. http://dx.doi.org/10.2307/1534597.

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7

Dowell, Susan. "Challenging Monogamy." Theology & Sexuality 1995, no. 2 (January 1995): 84–103. http://dx.doi.org/10.1177/135583589500100205.

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8

Lawton, Marcy F., Patricia A. Gowaty, and Douglas W. Mock. "Avian Monogamy." Condor 88, no. 2 (May 1986): 261. http://dx.doi.org/10.2307/1368932.

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9

Endy, Drew, and Michael B. Yaffe. "Molecular monogamy." Nature 426, no. 6967 (December 2003): 614–15. http://dx.doi.org/10.1038/426614a.

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10

Kanazawa, S., and M. C. Still. "Why Monogamy?" Social Forces 78, no. 1 (September 1, 1999): 25–50. http://dx.doi.org/10.1093/sf/78.1.25.

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11

Stelboum, Judith P. "Patriarchal Monogamy." Journal of Lesbian Studies 3, no. 1-2 (January 1999): 39–46. http://dx.doi.org/10.1300/j155v03n01_05.

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12

Betzig, Laura. "Medieval Monogamy." Journal of Family History 20, no. 2 (June 1995): 181–216. http://dx.doi.org/10.1177/036319909602000204.

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13

Clark, G. A. "Human Monogamy." Science 282, no. 5391 (November 6, 1998): 1047c—1047. http://dx.doi.org/10.1126/science.282.5391.1047c.

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14

Dushnitsky, Gary, and Dan Marom. "CROWD MONOGAMY." Business Strategy Review 24, no. 4 (December 2013): 24–26. http://dx.doi.org/10.1111/j.1467-8616.2013.00990.x.

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15

Wilkins, Amy C., and Cristen Dalessandro. "Monogamy Lite." Gender & Society 27, no. 5 (April 15, 2013): 728–51. http://dx.doi.org/10.1177/0891243213483878.

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16

Krantz, David E. "Vesicular Monogamy?" Neuron 49, no. 1 (January 2006): 1–2. http://dx.doi.org/10.1016/j.neuron.2005.12.013.

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17

Betzig, Laura. "Roman monogamy." Ethology and Sociobiology 13, no. 5-6 (September 1992): 351–83. http://dx.doi.org/10.1016/0162-3095(92)90009-s.

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18

Bersani, Leo. "Against Monogamy." Oxford Literary Review 20, no. 1 (July 1998): 3–22. http://dx.doi.org/10.3366/olr.1998.001.

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19

Kanazawa, Satoshi, and Mary C. Still. "Why Monogamy?" Social Forces 78, no. 1 (September 1999): 25. http://dx.doi.org/10.2307/3005789.

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20

Mock, Douglas W., Patricia Adair Gowaty, Nancy Burley, Cynthia K. Bluhm, Michael G. Anderson, Frank McKinney, Bruce Beehler, and Bertram G. Murray,. "Avian Monogamy." Ornithological Monographs, no. 37 (January 1985): iii—121. http://dx.doi.org/10.2307/40166785.

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21

Ross, M. W., and B. S. Rosser. "Monogamy is..." Sexually Transmitted Infections 64, no. 1 (February 1, 1988): 65–66. http://dx.doi.org/10.1136/sti.64.1.65-b.

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22

Lagerlöf, Nils-Petter. "Pacifying monogamy." Journal of Economic Growth 15, no. 3 (September 2010): 235–62. http://dx.doi.org/10.1007/s10887-010-9056-8.

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23

Felix Chukwuma Aguboshim. "The biblical blueprint for marriage and the predicament of polygamy: A narrative review." World Journal of Advanced Research and Reviews 16, no. 1 (October 30, 2022): 271–79. http://dx.doi.org/10.30574/wjarr.2022.16.1.0902.

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Polygamy is widespread in Africa, being highest in Burkina Faso (36%), Mali (34%), Gambia (30%), Niger (29%), and Nigeria (28%). 83.39% of traditional societies in the world practice polygyny, while 16.14% practice monogamy. Significant evidence that the Bible presents monogamy as God's blueprint or original plan for marriage exists. Despite this evidence, numerous investigations revealed that the percentage of young people who find polygamy morally acceptable has risen from 9% to 34%, with about 8% of Christians in Nigeria living in polygamous households. This study calls for narrative review, analysis, and synthesis of vast works of literature to delineate important information, insights, symbolism, purpose, and characteristics of God's plan for marriage, in line with The King James Version Bible (2022) adopted as the conceptual framework for this study. The purpose of this study is to present marital monogamy, marriages involving only two people, male and female, as the biblical blueprint for marriage, and to provide a biblical platform for godly inspiration and instruction in righteousness towards adopting godly monogamous marriage as against the numerous ungodly marriages. This study delineated how the Bible can significantly and positively influence choice toward monogamous marriage while x-raying the dilemma of polygamy. The researcher extracted some documentaries from The King James Version Bible and peer-reviewed articles within the last five years from electronic databases, engaging some keywords such as "God's blueprint for marriage", "Polygamous marriages", and "Bible accounts of Polygamy Vs. Monogamy", "Choosing between Polygamy and Monogamy", etc. Results show that God's original intention or blueprint for marriage, according to the Bible was monogamy which encompasses marital monogamy, social monogamy, sexual monogamy, and genetic monogamy, all overlapping. Results also show that God allowed divorce and polygamy because of the hardness of men's hearts, although neither was part of His original plan for marriage. Results and insights from this study may have a positive social impact on marriage, research and innovations, and on the significance, symbolism, purpose, and benefits of monogamous marriage in preference to polygamy.

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24

McLean, Kirsten. "Negotiating (Non)Monogamy." Journal of Bisexuality 4, no. 1-2 (July 2004): 83–97. http://dx.doi.org/10.1300/j159v04n01_07.

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25

Neely, Sharlotte. "Wolves and Monogamy." Current Anthropology 52, no. 3 (June 2011): 435. http://dx.doi.org/10.1086/659843.

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26

Fackelmann, Kathy A. "Hormone of Monogamy." Science News 144, no. 22 (November 27, 1993): 360. http://dx.doi.org/10.2307/3977640.

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27

Bull, C. Michael. "Monogamy in lizards." Behavioural Processes 51, no. 1-3 (October 2000): 7–20. http://dx.doi.org/10.1016/s0376-6357(00)00115-7.

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28

Curtis, J. Thomas, Yan Liu, Brandon J. Aragona, and Zuoxin Wang. "Dopamine and monogamy." Brain Research 1126, no. 1 (December 2006): 76–90. http://dx.doi.org/10.1016/j.brainres.2006.07.126.

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29

Moore, Tom, and Walter Mills. "Imprinting and monogamy." Nature Genetics 22, no. 2 (June 1999): 130–31. http://dx.doi.org/10.1038/9639.

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30

Chambers, Karen E. "What is monogamy?" Evolutionary Anthropology: Issues, News, and Reviews 11, no. 2 (April 5, 2002): 37–39. http://dx.doi.org/10.1002/evan.10016.

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31

McLean, Ian G., Stephanie D. Kayes, Jan O. Murie, Lloyd S. Davis, and David M. Lambert. "Genetic monogamy mirrors social monogamy in the Fiordland crested penguin." New Zealand Journal of Zoology 27, no. 4 (January 2000): 311–16. http://dx.doi.org/10.1080/03014223.2000.9518240.

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32

Vasallo, Brigitte. "Monogamous Mind, Polyamorous Terror." Sociological Research Online 24, no. 4 (May 1, 2019): 680–90. http://dx.doi.org/10.1177/1360780419835563.

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Monogamy is not a practice, but a system and a way of thinking. The monogamous mind extends from our romantic relationships with our national identities in a historic development linked to capitalism and colonialism. Monogamy is the latest step in the binary sex-gender system and must be observed as a part of it. Following the works of, among others, Michel Foucault, Arthur Evans, and Silvia Federici, as well as Frantz Fanon and Cedric Rodinson in colonialism, we can observe how the implementation of compulsory monogamy took place and where. Also, which are the key points to observe when we analyse forms of non-monogamy in the Occidental context.

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33

Wolkomir, Michelle. "Swingers and polyamorists: A comparative analysis of gendered power dynamics." Sexualities 23, no. 7 (October 24, 2019): 1060–79. http://dx.doi.org/10.1177/1363460719876845.

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American culture reveres monogamy, holding it up as an ideal moral standard, as a kind of Holy Grail for intimacy, and as a cornerstone for establishing normative social interactions. Monogamy, as often practiced, also prescribes and reproduces binary and hierarchical gender relations. Given these interconnections, how do people in non-monogamous relationships conceptualize gender? To explore this question, this study examines how people experience two varied forms of non-monogamy—swinging and polyamory. A comparative analysis of data from in-depth interviews with 22 swingers and 23 polyamorists illustrates how discrediting varied aspects of monogamy can alter gender power dynamics and, under certain circumstances, substantially erode gender hierarchy.

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34

McLeod, David V., and Troy Day. "Sexually transmitted infection and the evolution of serial monogamy." Proceedings of the Royal Society B: Biological Sciences 281, no. 1796 (December 7, 2014): 20141726. http://dx.doi.org/10.1098/rspb.2014.1726.

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The selective forces shaping mating systems have long been of interest to biologists. One particular selective pressure that has received comparatively little attention is sexually transmitted infections (STIs). While it has been hypothesized that STIs could drive the evolutionary emergence of monogamy, there is little theoretical support. Here we use an evolutionary invasion analysis to determine what aspects of pathogen virulence and transmission are necessary for serial monogamy to evolve in a promiscuous population. We derive a biologically intuitive invasion condition in terms of population-specific quantities. From this condition, we obtain two main results. First, when pathogen virulence causes mortality rather than sterility, monogamy is more likely to evolve. Second, we find that at intermediate pathogen transmission rates, monogamy is the most selectively advantageous, whereas at high- and low-transmission rates, monogamy is generally selected against. As a result, it is possible for a pathogen to be highly virulent, yet for promiscuity to persist.

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35

Bruce, Carly. "The End of Monogamy? An Exploration of Non-monogamous Relationship Dynamics." Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 14, no. 2 (January 1, 2022): 82–91. http://dx.doi.org/10.29173/cjfy29769.

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Although monogamy is the dominant relationship style in the Western world, there are alternative options for non-monogamous relationship dynamics. This paper works to explore how the roots of how monogamy became the dominant structure, the hidden drawbacks of monogamy, how those who assert monogamy to be compulsory hold a stigma against those who partake in other dynamics, and how this stigma can work to oppress. It also explores what those dynamics are, who participates in them, and a myriad of benefits that non-monogamous relationships can have. Overall coming to the conclusion that everyone should be able to make an informed decision, free of societal judgment, to partake in whatever dynamic they may choose.

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36

Killeen, Eric. "Consensual Non-Monogamy and Relationship Satisfaction." Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 14, no. 2 (April 11, 2022): 92–102. http://dx.doi.org/10.29173/cjfy29825.

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While monogamy is often depicted as the “normal,” ideal relationship model in our society, consensually non-monogamous relationship forms, wherein participants openly and transparently agree to pursue sexual and/or emotional connections with individuals beyond the dyad, are increasing in prevalence. This paper investigates the existing evidence as to whether individuals in these relationships are happier than those engaged in conventional monogamy, analyzing past research and breaking down demographic and social factors that may both enhance and attenuate non-monogamous relationship satisfaction. There is evidence that non-monogamy increases relationship satisfaction for at least some individuals, but there is little compelling evidence that all monogamists would be happier exploring non-monogamy. Given the relatively recent emergence of research in this area, further research would be beneficial.

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37

Klesse, Christian. "Theorizing multi-partner relationships and sexualities – Recent work on non-monogamy and polyamory." Sexualities 21, no. 7 (July 3, 2017): 1109–24. http://dx.doi.org/10.1177/1363460717701691.

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This review article attests to the maturation of research into consensual non-monogamy and polyamory. It provides an in-depth review of a selection of recent publications that push boundaries and pair interdisciplinary inquiry with queer sensibility and theoretical sophistication in the three areas of theorizing emotions, theorizing intimacies and sexualities and theorizing discourses and the public sphere. This work foregrounds the persistence of moral normativity and judgemental attitudes regarding consensual non-monogamy. It underscores the power dimension around non/monogamy and reveals the complexity of contradictory dynamics of discrimination and privileging around non/monogamous life choices. It shows how non-monogamous people deconstruct feeling rules and demonstrates the nodal function of gender and race/ethnicity in the discursive framings of different forms of non-monogamy.

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38

Fye, Marissa A., and Grace A. Mims. "A Training Case of the Theory of Protective Factors of Monogamy." Family Journal 28, no. 2 (March 20, 2020): 131–37. http://dx.doi.org/10.1177/1066480720911886.

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Practicing monogamy to avoid infidelity is a common relationship dynamic and expectation. Even so, few people are taught monogamy strategies. Instead, they might just receive the message of “Just don’t do it.” This article is training and pedagogically based and is intended to help educators and supervisors integrate the theory of protective factors of monogamy with their marriage/couple and family curriculum. A brief review of the theory is presented in addition to a case and detailed reflective and application teaching strategies.

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39

Feeney, William E., and Christina Riehl. "Monogamy without parental care? Social and genetic mating systems of avian brood parasites." Philosophical Transactions of the Royal Society B: Biological Sciences 374, no. 1769 (February 11, 2019): 20180201. http://dx.doi.org/10.1098/rstb.2018.0201.

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Classic evolutionary theory predicts that monogamy should be intimately linked with parental care. It has long been assumed, therefore, that avian brood parasites—which lay their eggs in the nests of ‘host’ species and provide little, if any, parental care—should be overwhelmingly promiscuous. However, recent studies have revealed that the social mating systems of brood parasites are surprisingly diverse, encompassing lek polygyny, monogamy, polygamy and promiscuity. What ecological or phylogenetic factors explain this variation, and why are some brood parasites apparently monogamous? Here we review the social and genetic mating systems of all 75 brood parasitic species for which data are available and evaluate several hypotheses that may help explain these patterns. We find that social monogamy is widespread, often co-occurring with territoriality and cooperative behaviour by the mated pair. Comparative studies, though preliminary, suggest that in some species, monogamy is associated with low host density and polygamy with higher host density. Interestingly, molecular data show that genetic and social mating systems can be entirely decoupled: genetic monogamy can occur in parasitic species that lack behavioural pair-bonds, possibly as a by-product of territoriality; conversely, social monogamy has been reported in parasites that are genetically polygamous. This synthesis suggests that social and genetic monogamy may result from very different selective pressures, and that male–female cooperative behaviours, population density and territoriality may all interact to favour the evolution of monogamous mating in brood parasites. Given that detailed descriptive data of social, and especially genetic, mating systems are still lacking for the majority of brood parasitic species, definitive tests of these hypotheses await future work. This article is part of the theme issue ‘The coevolutionary biology of brood parasitism: from mechanism to pattern’.

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40

MacDonald, Kevin. "The Establishment and Maintenance of Socially Imposed Monogamy in Western Europe." Politics and the Life Sciences 14, no. 1 (February 1995): 3–23. http://dx.doi.org/10.1017/s0730938400011679.

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Although stratified societies have typically been characterized by intensive polygyny, socially imposed monogamy has developed in the stratified societies of Western Europe. Following a critical review of other theories of socially imposed monogamy, a multivariate, nondeterministic theory is developed. Within this theory, a variety of internal political processes can result in socially imposed monogamy, but this phenomenon—while consistent with evolutionary theory—is underdetermined with respect to (1) evolutionary theory, (2) human nature/nurture (i.e., the characteristics of humans), and (3) external ecological variables. Data on the origins and maintenance of socially imposed monogamy in Western Europe are reviewed, indicating that post-antiquity socially imposed monogamy originated in the late Middle Ages and has been maintained since that period by a variety of social controls and ideologies, including political activities of the Christian Church and, in later periods, of women and lower- and middle-status males. As a result of institutionalized controls on reproduction, non-monogamous Western sexuality has been directed at obtaining psychological rewards deriving from evolved motivational systems (e.g., sexual pleasure, excitement, feelings of dominance, status, or intimacy), but this non-monogamous sexuality has not typically been a major source of increased reproductive success.

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41

Smith III, William E. "Christian Monogamy, What’s That?" Theology & Sexuality 18, no. 1 (January 2012): 3–18. http://dx.doi.org/10.1179/1355835813z.0000000002.

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42

Kraus, Susan J., and Dalma Heyn. "The Monotony of Monogamy." Women's Review of Books 10, no. 1 (October 1992): 24. http://dx.doi.org/10.2307/4021373.

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43

Gould, Eric D., Omer Moav, and Avi Simhon. "The Mystery of Monogamy." American Economic Review 98, no. 1 (February 1, 2008): 333–57. http://dx.doi.org/10.1257/aer.98.1.333.

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We examine why developed societies are monogamous while rich men throughout history have typically practiced polygyny. Wealth inequality naturally produces multiple wives for rich men in a standard model of the marriage market. However, we demonstrate that higher female inequality in the marriage market reduces polygyny. Moreover, we show that female inequality increases in the process of development as women are valued more for the quality of their children than for the quantity. Consequently, male inequality generates inequality in the number of wives per man in traditional societies, but manifests itself as inequality in the quality of wives in developed societies. (JEL J12, J16, J24, Z13)

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44

Berndt, J. D. "How to Enforce Monogamy." Science Signaling 7, no. 353 (November 25, 2014): ec325-ec325. http://dx.doi.org/10.1126/scisignal.aaa3396.

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45

LaSala, Michael C. "Monogamy of the Heart." Journal of Gay & Lesbian Social Services 17, no. 3 (October 2004): 1–24. http://dx.doi.org/10.1300/j041v17n03_01.

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46

de Waal, F. B. M., and S. Gavrilets. "Monogamy with a purpose." Proceedings of the National Academy of Sciences 110, no. 38 (September 17, 2013): 15167–68. http://dx.doi.org/10.1073/pnas.1315839110.

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INSEL, THOMAS R., LARRY YOUNG, and ZUOXIN WANG. "Molecular Aspects of Monogamy." Annals of the New York Academy of Sciences 807, no. 1 Integrative N (January 1997): 302–16. http://dx.doi.org/10.1111/j.1749-6632.1997.tb51928.x.

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The Lancet. "Abstinence, monogamy, and sex." Lancet 360, no. 9327 (July 2002): 97. http://dx.doi.org/10.1016/s0140-6736(02)09401-1.

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Whiteman, E. A., and I. M. Côté. "Monogamy in marine fishes." Biological Reviews 79, no. 2 (May 2004): 351–75. http://dx.doi.org/10.1017/s1464793103006304.

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Stammers, Trevor. "Abstinence, monogamy, and sex." Lancet 360, no. 9347 (November 2002): 1792. http://dx.doi.org/10.1016/s0140-6736(02)11709-0.

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