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Moudouma, Ngoma François. "La polygamie en situation d’immigration." Thesis, Bordeaux 2, 2011. http://www.theses.fr/2011BOR21911/document.
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La polygamie pose à la fois et tacitement, par son existence et ses actions symboliques, et explicitement, par le discours et les théories qu’elle produits ou auxquelles elle donne lieu, à un certain nombre de questions qui sont parmi les plus importantes de mon étude des sciences sociales, et, pour certaines, tout à fait nouvelles. Cette institution de révolte contre une forme particulière de violence symbolique, outre qu’elle fait exister des objets d’analyse nouveaux , met en question très profondément l’ordre symbolique en vigueur et pose de manière tout à fait radicale la question des fondements de cet ordre et des conditions d’une mobilisation réussie en vue de le subvenir, comme le conçoit Pierre Bourdieu. La forme particulière de domination symbolique dont sont victimes les femmes en couples polygames chez les Punu, frappées d’un stigmate qui, à la différence de la couleur de la peau ou de leur féminité, peut être cachée ou (affichée), s’impose à travers des actes collectifs de catégorisation qui font exister des différences significatives , négativement marquées, et par là, des groupes, des catégories sociales stigmatisées. Comme dans certaines espèces de racisme, elle prend en ce cas la forme d’un déni d’existence publique, visible. L’oppression comme « invisibilisation » se traduit par un refus de l’existence légitime, publique, c’est-à-dire connue et reconnue, notamment par le droit, et par une stigmatisation qui n’apparait jamais aussi clairement que lorsque le mouvement revendique la visibilité. Je le rappelle alors explicitement à la « discrétion » ou à la dissimulation qu’elle est ordinairement obligé de s’imposerPolygamy, both tacitly because of its existence and its symbolical action, and explicitly, through the speeches and the views it expresses or it gives rise to, raises a certain number of queries which are among the most important ones of my social sciences survey and, as far as some of them are concerned, completely new. This institution of revolt against a particular form of symbolic violence, besides the fact that it gives rise to new analysis subjects, thoroughly questions the current symbolic order and completely raises the query of the foundations of this order and of conditions of a successful mobilization in order to support it. The particular form of symbolic domination whose victims are the women in polygamous couples, struck by a mark which, unlike the colour of the skin or femininity, can be hidden or displayed , is obvious through group actions of categorization which give rise to significant differences, negatively marked , and consequently to marked groups and social categories. Like in some kinds of racism, it takes the form of a denial of public existence, which is visible
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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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Holden, Sasha Marie. "The polygamy paradox : a feminist re-understanding of polygamy, human movement and human rights." Thesis, King's College London (University of London), 2018. https://kclpure.kcl.ac.uk/portal/en/theses/the-polygamy-paradox(1b0d3cc8-4387-4e5f-a7fb-2c13e8d2a5de).html.
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This thesis is about the boundaries of domestic immigration law and international human rights regarding polygamy. It considers how polygamous wives are treated, and why. Polygamy has traditionally been viewed in the West as ‘harmful’, both to women and society. Western legal systems do not allow domestic plural marriage, and international human rights institutions recommend the prohibition of polygamy. Despite that, valid foreign polygamous marriages are recognised in the United Kingdom, particularly where it would be more harmful to do otherwise—except in immigration. The Immigration Act 1988 and Immigration Rules exclude additional polygamous wives from reuniting with their families. No exception is made and any harm that women are likely to suffer as a result is irrelevant. This thesis argues that the treatment of additional polygamous wives, particularly in the refugee context where women are more likely to be exposed to insecurity and harm, presents a ‘polygamy paradox’. While formal objections to polygamy are apparently based on harm, they are likely to cause more harm than good. This work interrogates the stance on polygamy to consider not only its paradoxical effect, but what informs this outcome. Applying a critical legal understanding, this thesis exposes not only the unintended consequences of the law. It also highlights what has shaped legal boundaries, historically and more recently, revealing a hidden bias that undermines the legitimacy and efficacy of laws and rights. This work concludes by offering a renewed feminist framework for the consideration of polygamy; one which takes account of gender, history and power. Ordinary epistemological foundations for the treatment of polygamy are disturbed, so the voices of women who have occupied a neglected space at the centre of laws, rights and reality as a relentlessly excluded ‘other’ are heard, and the content of laws and rights may be improved.
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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 généraleThe 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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Nwankpa, Vincent O. "New Testament perspective on marriage and polygamy." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Asagba, Francis Kwame. "The canonical response to polygamy and its challenges for the church in Ghana." Theological Research Exchange Network (TREN) Access this title online, 1999. http://www.tren.com/search.cfm?p029-0460.
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Ndabayakhe, Vuyiswa. "Attitudes towards polygamy in select African fiction." Thesis, University of Zululand, 2013. http://hdl.handle.net/10530/1354.
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A dissertation submitted to the Faculty of Arts in partial fulfilment of the requirements for the degree of Master of Arts in the Department of English at the University of Zululand, South Africa, 2013.Polygamy is widely practised in African communities. The African social-realist novel, especially when it is woman-authored, shows female characters as having to play docile, subservient roles and accept demeaning positions in polygamous marriages. Although it has been claimed that traditional African marriage creates a satisfactory situation for women, mainly by means of the security it offers and the bonds that it forges between co-wives, the narrators of African realist novels almost always expose only evils associated with polygamy. In most of the texts, co-wives experience conflict with one another, not bonds. Men are portrayed as egocentric beings that greedily satisfy their sexual impulses at the expense of women. Encouraged by their families, they inflict irreparable emotional damage not only on their accumulated wives but often also on their offspring. While blinded by their desires, these men engender many unplanned children for whom they usually take little fatherly responsibility. Consequently, children too are objects of pity in many of the books. This dissertation, by means of close analysis of select African narratives, reveals that, despite all the struggles for liberation and democracy, values highly regarded in modern societies, polygamy is a prevailing sign of male dominance in African communities today. The dissertation shows that even such male-authored novels as Chinua Achebe’s Things Fall Apart and Onuora Nzekwu’s High Life For Lizards fail to recommend a polygamous life to women, while Mariama Bâ ’s So Long a Letter and Scarlet Song, Buchi Emecheta’s The Joys of Motherhood and Kehinde, Es’kia Mphahlele’s Chirundu, Lazarus Miti’s The Prodigal Husband, Ama Ata Aidoo’s Changes, Sue Nyathi’s The Polygamist,SembeneOusmane’s Xala, Lola Shoneyin’s The Secret Lives of Baba Segi’s Wives, Rebecca HourwichReyher’s Zulu Woman, Miriam KWere’s The Eighth Wife, T.M. Aluko’s One Man One Wife and Aminata Sow Fall’s The Beggars’Strike all use polygamy to highlight the incongruence between the ideals of democracy and the facts of life as experienced by African women. These texts reflect real social problems. They cast light on the inequalities that prevail in polygamous relationships and imply that the principle of equality cannot be achieved as long as polygamy exists.
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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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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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Karibwije, James E. "Polygamy and the church in Nigeria a study of various Christian positions /." Theological Research Exchange Network (TREN) Access this title online, 1986. http://dx.doi.org/10.2986/tren.006-0218.
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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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Yang, Manee. "A qualitative study examining the effects of polygyny on Hmong individuals who had been raised in polygynous households." Online version, 2003. http://www.uwstout.edu/lib/thesis/2003/2003yangm.pdf.
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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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Belle, Mandisa Annie. "The portrayal of polygamy in Matlosa's novel Mopheme / Mandisa Annie Belle." Thesis, North-West University, 2012. http://hdl.handle.net/10394/10114.
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This study consists of six chapters. Chapter One is the introductory chapter. It identifies the problem, highlights its aims and objectives. It defines concepts and concludes with a literature review and the scope of the study. Chapter Two gives an overview of the theoretical framework paying special attention to psychoanalytic theory which forms the cornerstone of the study. It provides a literary explanation with regard to the nature of polygamy as well as the challenges inherent in polygamous marriages. Chapter Three serves as a prelude to critique how Lesokolla‟s behavioural patterns affected him as a polygamist. Chapter Four focuses on the problems experienced by the society of King Phefomoloha as a result of Lesokolla‟s polygamy. Chapter Five pursues the critique further, this time discussing the impact that Lesokolla‟s polygamy had on the child Tshitso and her mother Botle.
Chapter Six is the final chapter of the study. It embodies a general conclusion that is
informed by the findings of the study undertaken. It concludes with the suggestions and recommendations for future research in the field of the Basotho and polygamy in their culture, as represented in selected literature artefacts.Thesis (MA (Sesotho))--North-West University, Vaal Triangle Campus, 2013
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Zeitzen, Miriam Koktvedgaard. "Polygamy in urban Malaysia : gender, Islam and the production of elites." Thesis, University of Cambridge, 2002. https://www.repository.cam.ac.uk/handle/1810/251840.
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Joshi, Varsha. "Polygamy and purdah in the royal households of Rajasthan 13th-19th centuries." Thesis, SOAS, University of London, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.326298.
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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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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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Alam, Asiya Saikia Yasmin. "Family in transition discourses on polygamy amongst Muslims of North India, c. 1870-1918 /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2008. http://dc.lib.unc.edu/u?/etd,2361.
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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2008.Title from electronic title page (viewed Jun. 26, 2009). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Department of History." Discipline: History; Department/School: History.
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Olorunfemi, Christianah Oluseyi. "Perspectives on HIV/AIDS: American-Based Nigerian Women Who Experienced Polygamy in Rural Nigeria." ScholarWorks, 2015. https://scholarworks.waldenu.edu/dissertations/1350.
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Traditionally, in Nigeria women play a subservient role in relation to men. While a man can practice polygamy by marrying many wives, women cannot marry more than one husband at a time. Although researchers have documented the effects of polygamy on the spread of HIV/AIDS, little is known about the experiences of polygamy by Nigerian women who stopped practicing polygamy by immigrating to the United States without their husbands. It is important to know the experiences of these women as they pertain specifically to the spread of HIV/AIDS so as to develop a preventive intervention for HIV/AIDS among Nigerian women in polygamy. The purpose of this phenomenological study was to explore the perspectives on HIV/AIDS held by 10 Nigerian women who practiced polygamy in Nigeria before immigrating to the United States. Recruitment was done through purposive sampling at a faith-based organization. Guided by the health belief model, interview transcripts from the 10 women were analyzed to reveal recurrent themes that expressed the women's lived experiences in polygamy with their perspectives on HIV/AIDS. Findings revealed that these women had a basic knowledge of the risk of contracting HIV/AIDS by engaging in polygamy but needed to comply with the terms of sexual encounters as dictated by their husbands; therefore, they were at risk for HIV/AIDS. The results of this study can be used to increase awareness among Nigerian women in polygamy and Nigerian health policy makers regarding the transmission of HIV/AIDS and the preventive measures available for HIV/AIDS. Understanding the experiences of women in polygamy may lead to greater understanding of the impact of polygamy on HIV/AIDS and may help to decrease the prevalence of this disease.
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Weis, Rebecca L. "Historical Progression of Problem Definition for the Practices of Polygamy and Prostitution in the United States." Bowling Green State University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1151340686.
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Scribner, Robbyn Thompson. "Epideictic Rhetoric and the Formation of Collective Identity: Nineteenth-Century Mormon Women in Praise of Polygamy." Diss., BYU ScholarsArchive, 1998. http://patriot.lib.byu.edu/u?/MTNZ,22802.
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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 sociétéThe 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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Moore, Bonnie Bastian. "Creating Space and Place: The Life of a Mormon Polygamous Woman, Amy Teresa Leavitt Richardson." DigitalCommons@USU, 2012. http://digitalcommons.usu.edu/etd/1155.
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This thesis focuses on the life of one woman, Amy Teresa Leavitt Richardson, who employed practical jokes, humor, and the assertion of will to cross gendered social boundaries and appropriate decision-making authority. At a time when the Cult of True Womanhood prevailed in America at large, confining females to the domestic sphere, Teresa claimed space for herself as a Mormon woman in her patriarchal church and male-run village. Within the liminal wilderness spaces of the West and the liminal psychological and social spheres where men and women tried to hammer out day-to-day living arrangements within Mormon polygamy, Teresa creatively employed pranks and humor. I discuss her actions in terms of the traditional realm of women in the nineteenth century and in terms of humor theory, analyzing the way her pranks worked to change social structure and identity, not only for Teresa but also for the close-knit sisterhood of Mormon women in Colonia Diaz, Mexico.
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Carmichael, Adam Burke. "The biopolitics of normative monogamy : a critical discourse analysis of the polygamy debate and Bountiful, British Columbia." Thesis, University of British Columbia, 2010. http://hdl.handle.net/2429/28199.
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The issue of polygamy has become a political problem in the last twenty years in Canada, and in British Columbia specifically, because of legal ambiguity regarding the constitutionality of Canada's anti-polygamy law. This problem has been approached by academics primarily through a legal negotiation of women's rights versus religious minority rights. Popular polygamy discourse, however, is largely informed by a debate within the print media over core Canadian values regarding sexuality. This thesis examines the unequal power dynamics that serve as the preconditions for this debate and that are reinforced through the discourse. These dynamics form a complex web between various groups such as GLBTQ communities, social conservatives, secular feminists and those practising polygamy. I rely on a genealogical discourse analysis that traces the development of polygamy discourse in the mid-to-late nineteenth century, and the continuity of this discourse in the contemporary debate in Canada. Drawing on a critical analysis of Canadian print media, I argue that the contemporary polygamy debate reinforces a biopolitics of normalization in which a hetero-normative, monogamous and economically productive family unit is privileged at the expense of marginalized sexual-family structures that are characterized as a threat to the national population. I conclude that feminists concerned with equality within polygamous communities should take into account this exclusionary normalization while working against patriarchal forms of polygamy.
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Davies-Laubscher, Nicola. "The role of the media in framing President Jacob Zumas multiple or concurrent sexual relationships as cultural polygamy." Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86506.
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Thesis (MPhil)--Stellenbosch University, 2014.ENGLISH ABSTRACT: Many questions have been asked as to why sub-Saharan Africa, and particularly South Africa, has such a high incidence of HIV/AIDS. While social and economic power imbalances between the sexes, coupled by the biological vulnerability of women, play an important role in the rapid spread of South Africa’s HIV/AIDS epidemic, what truly seems to set South Africa apart from the rest of the world is the high incidence of multiple or concurrent sexual relationships. Multiple or concurrent sexual relationships are defined as sexual partnerships that overlap in time, when one partnership starts before another terminates. These types of relationships have the potential to create complex sexual networks – commonly referred to as a “sexual superhighway” – for the spread of sexually transmitted diseases, most notably HIV/AIDS. While the practice of multiple or concurrent sexual relationships is to a large extent under-reported by the South African media, a great deal of media attention is given to President Jacob Zuma’s practice of polygamy as a Zulu cultural tradition. The researcher proposes that Zuma’s intimate partnerships stray from the well-defined parameters of cultural polygamy and that he does, in fact, has multiple or concurrent sexual relationships that fall outside the boundaries of polygamy. The researcher further proposes that the example set by the President in his personal life has an effect on the general morality of the South African people and especially on women’s status in society.
AFRIKAANSE OPSOMMING: Baie vrae is al gevra oor hoekom sub-Sahara Afrika, en spesifiek Suid-Afrika, so ʼn hoë voorkoms van MIV/Vigs het. ʼn Sosiale en ekonomiese magswanbalans tussen mans en vroue, tesame met die verhoogde biologiese kwesbaarheid van vroue vir seksueel-oordraagbare siektes, speel ʼn rol in die vinnige verspreiding van die MIV/Vigs epidemie in Suid-Afrika maar wat ons blykbaar onderskei van die res van die wêreld is die hoë voorkoms van veelvuldige of samelopende seksuele verhoudings. Veelvuldige of samelopende seksuele verhoudings word gedefinieer as verhoudings wat oorvleuel of waar een verhouding begin voordat ʼn vorige verhouding beëindig is. Hierdie tipe verhoudings het die potensiaal om komplekse seksuele netwerke te vorm – algemeen beskryf as “seksuele super-snelweë” – waarbinne seksueel-oordraagbare siektes, insluitende MIV/Vigs, vinnig kan versprei. Terwyl veelvuldige of samelopende seksuele verhoudings min aandag geniet in die Suid-Afrikaanse media, is daar wel ʼn fokus op President Jacob Zuma se uitlewing van sy Zulu-tradisie van poligamie. Die navorser stel egter voor dat Zuma se intieme verhoudings afwyk van die goedge-definieerde riglyne van kulturele poligamie en dat hy in werklikheid eerder veelvuldige of samelopende seksuele verhoudings het wat buite die reëls van poligamie val. Die navorser stel verder voor dat die voorbeeld wat die President in sy persoonlike lewe stel ʼn uitwerking het op die moraliteit van Suid-Afrikaners en veral op die status van vroue in die samelewing.
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Burrow, Olan H. "Equipping students of the International Baptist Theological Seminary of East Africa to deal with the issue of polygamy." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Widyaningrum, Novi Siriwan Grisurapong. "Women's experience in polygamous marriates : a study of nature of, forms, effects on and responses of abused wives in polygamous marriages in temanggung, central java, Indonesia /." Abstract, 2005. http://mulinet3.li.mahidol.ac.th/thesis/2548/cd376/4637971.pdf.
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Smoczynski, Eva. "Poly - bejakandet av samtidigt begär och samtidig kärlek. : En genusvetenskaplig intervjustudie om att (vilja) ha flera kärleksfulla intima relationer samtidigt." Thesis, Södertörn University College, School of Gender, Culture and History, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-835.
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Poly, to live in several loving and intimate relationships at the same time, is one alternative to the mono norm. In Sweden polygamy is illegal yet in recent years poly has slowly started to enter the hetero normative political agenda and raise debate in the media. But what does poly mean, and how do those who identify with this type of relationship describe it in contrast to mono? The theoretical framework is based on a structural viewpoint of the changes in the organisation of the family and the growing de-traditionalism of society. Amongst other I use a Foucauldian perspective to explain the structural shift (yet not replacement) between an Alliance pattern and a Sexuality pattern. Other theories in use are that of the emerging ideal of The Pure Relationship and Queer Tendencies. The essay draws its empirical results from seven e-mail and/or face interviews with individuals who identify with poly. The results show that if poly and mono are both understood as expression of the pure relationship they are potentially not so different. Yet the stigma and the lack of role models show that there is much needed public debate about it to unleash it from old discourses that still seem to uphold the equation that love equals two partners. Drawing attention to queer mechanism and the initiated process of the decentralisation of the heterosexual norm, I speculate that in the future polygamy must not be a foreign concept in Swedish society.
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Marlita, Tita. ""Ways of knowing" : Islamic customs of polygamy, veiling and seclusion in the autobiographical writings of Huda Shaarawi and Kartini /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ47428.pdf.
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Kurhengamuzimu, Theotime. "Étude critique sur le rôle de la femme dans Les Soleils des indépendances d’Ahmadou Kourouma." Thesis, Högskolan Dalarna, Franska, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:du-23255.
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Sur la base des travaux de Simone de Beauvoir Deuxième sexe I et Deuxième sexe II, et d’autres articles importants, une analyse sur la condition et la conception des femmes dans Les Soleils des indépendances a été effectuée dans le but d’étudier l’image de la femme postcoloniale africaine en général, et ivoirienne en particulier comparativement à celle d’avant l’indépendance. En examinant les conditions de la femme dans Les Soleils des indépendances d’Ahmadou Kourouma nous nous sommes retrouvés confrontés à certaines idées telles que la soumission, la société patriarcale, la femme traditionnelle, la femme moderne, la liberté, la femme comme mère mais aussi comme objet et victime des atrocités liées aux coutumes et traditions. Malgré l’accession de la Côte d’Ivoire à l’indépendance cette condition n’a pas été améliorée, et c’est ce que l’auteur dénonce indirectement et peut-être inconsciemment.Based on Simone de Beauvoir’s work The Second Sex, and other important articles, an analysis of the condition and conception of women was carried out in order to study the image of the postcolonial African women in general, and Ivorian in particular, in comparison with the women before the independence. Through the analyse of the condition of women in Ahmadou Kourouma’s The Suns of Independence, we came across ideas such as submission, patriarchal society, traditional woman, modern woman, freedom, women as mothers but also women as sexual objects and victims of customs and traditions related atrocities. Despite the accession of Ivory Coast to independence this condition has not improved, and this is what Kourouma is indirectly or maybe unconsciously denouncing.
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Arvidsson, Amanda. "ATT DELA KAKAN PÅ FLERA : En studie om rätten till arv vid polygami." Thesis, Karlstads universitet, Handelshögskolan (from 2013), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-72971.
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Written in Swedish with an English abstract. Polygamy has recently received more and more attention in Sweden due to, among other things, the streams of refugees and globalization. The Swedish norm of marriage is monogamy thus family constellations that go against this sometimes have difficulties to adapt to the Swedish family law. Polygamy is a collective name for marriages where a person is married to several people at the same time. The sex basically does not play a role in the concept of polygamy, but the most common marriage constellation, and the constellation that this essay has delimited itself to, is the one where one man is married to several women. Today, polygamy is mainly practiced in the Muslim countries of Asia and Africa where the Qur'an is an important part of the construction of the countries' legal systems. In order for polygamy to be allowed in Sweden, it is required that the marriage can be recognized according to the law on certain international legal relationships concerning marriage and guardianship (lag om vissa internationella rättsförhållanden rörande äktenskap och förmynderskap). According to the Swedish Tax Agency's (Skatteverket) investigation, there are currently 679 persons registered with one or more spouses in the population register in Sweden; on the other hand, the figure is not considered to reflect reality. When a person dies, there are many things to be organized. Most of these issues in Sweden are regulated in the Inheritance Code (ärvdabalken). But since most of the family law in Sweden is based on the Swedish norm of marriage of monogamy, there are several application problems when the Inheritance Code is to be applied to polygamous marriages. But although the law is mainly designed for monogamy, it is possible to apply the law to polygamous family constellations. Even though it is not designed for this purpose, the law should be considered flexible enough that it can be applied. However, the application of the law creates problems among other things when it comes to the women in the relationship. It is clear that women in polygamous marriages have more uncertainties than women in monogamous marriages when it comes to the right to inherit and survivor`s protection. It is also difficult to presume that the proposal for legislative amendment that are on the table will contribute to strengthening the protection of the women. However, there are many indications that it in general looks good for the children in the marriages. There is really not much that suggests that children whose parents are in polygamous relationships are treated a lot differently when it comes to the right to inherit then children with parents in monogamous marriages.Polygami har på senare tid uppmärksammats mer och mer i Sverige med anledning av bland annat flyktingströmmar och globalisering. Den svenska äktenskapsnormen är tvåsamhet, monogami vilket således har lett till att familjekonstellationer som går emot denna norm ibland har svårt att anpassas till den svenska familjerätten. Polygami är ett samlingsnamn för äktenskap där en person är gift med flera personer samtidigt. I grunden spelar könet inte någon betydelse för begreppet polygami men den vanligaste äktenskapskonstellationen, och den konstellation som uppsatsen har avgränsat sig till, är den där en man är gift med flera kvinnor. Idag är polygami främst praktiserat i de muslimska länderna i Asien och Afrika där Koranen är en viktig del av uppbyggnaden av ländernas rättsordningar. För att polygami ska bli tillåtet i Sverige krävs det att äktenskapen kan erkännas enligt lagen om vissa internationella rättsförhållanden rörande äktenskap och förmynderskap. Enligt Skatteverkets utredning finns det idag 679 personer registrerade med en eller flera makar i folkbokföringsdatabasen i Sverige, däremot anses siffran inte spegla verkligheten. När en människa dör är det mycket saker som ska anordnas. De flesta av dessa angelägenheterna i Sverige regleras i ärvdabalken. Men eftersom den till största delen av familjerätten i Sverige utgår från den svenska äktenskapsnormen om tvåsamhet, föreligger det ett flertal tillämpningsproblem när ärvdabalken ska tillämpas på polygama äktenskap. Men trots att lagen i huvudsak är utformad för monogami finns det möjlighet att tillämpa lagen vid polygama familjekonstellationer. Trots att lagen i sig inte är konstruerad för polygama familjer torde den dock vara så flexibel att den går att tillämpa. Tillämpningen av lagen är dock behäftade med problem för bland annat kvinnorna i relationen. Det är tydligt att kvinnor i polygama äktenskap har det mer osäkert än kvinnor i monogama äktenskap när det kommer till arv och efterlevnadsskydd. Att de förslag till lagändring som ligger på bordet kommer bidra till en stärkelse av kvinnornas skydd är även det svårt att förmoda. Mycket tyder dock på att det överlag ser bra ut för barnen i äktenskapen. Det finns egentligen inte mycket som tyder på att barnen i hög utsträckning blir särbehandlade jämte barn i monogama äktenskap.
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Firdous, Rehana. "Discussions of polygamy and divorce by Muslim modernist in South Asia, with special reference to their treatment of Qur'an and Sunna." Thesis, SOAS, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503498.
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Peterson, Jeff R. "Polyfidelity and the Dynamics of Group Romantic Relationships." ScholarWorks, 2017. https://scholarworks.waldenu.edu/dissertations/3254.
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Monogamy is considered the romantic norm for establishing family and kinship. Alternative relationships such as polyfidelity, that is, a group romantic relationship, often face prejudice and social stigma resulting in a greater need for mental health counseling services compared to those who are not stigmatized. Yet counselors and counselor educators lack both understanding and cultural competency for serving this population. The purpose of this study was to better understand the dynamics of a polyfidelity relationship, as well as how a counselor might better serve the needs of individuals engaged in this type of relationship. In this study, 14 participants described what it was like to be in a polyfidelitous relationship. A combined theoretical framework-based on relational cultural theory, social constructionism, and queer theory was used to reveal the challenges, as well as the strengths, of such a relationship. It was discovered that there are an exponential number of relationship combinations when introducing an additional member into an existing 2-person relationship. As a result the relational component in counseling becomes compounded. For example, a 3-person relationship has 4 unique relationships, a 4-person relationship has 11 unique relationships, and a 5-person relationship has 26 unique relationship combinations. In addition, members of group relationships often use their group dynamics to check and balance one another, resolve conflict, and better express aspects of each partner's personality. The implications for social change are multifold in both furthering mental health professional's understanding of alternative families, as well as identifying the advantages and pitfalls of engaging in a polyfidelitous relationship.
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Stassen, Heather M. "Mediated Constructions and Audience Responses to Polygamist Controversies." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1272568773.
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Saddiq, Abdullahi. "Exploring the link between the dynamics of the HIV/AIDS epidemic and the practice of polygamy in Maiduguri, Borno State of Nigeria." Thesis, University of Liverpool, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.439480.
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Manson, Katherine Elizabeth. "Comparing and contrasting liberal, communitarian and feminist approaches to resolving tensions between customary and constitutional law: the case of polygamy in Swaziland." Thesis, Rhodes University, 2009. http://hdl.handle.net/10962/d1003011.
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Tensions between the individual rights and freedoms found in constitutional bills of rights and the traditionally prescribed social roles and positions articulated in African customary law systems have often been characterised as tensions between communitarian and liberal philosophies. In particular, the notion of gender equality, which is often a feature of the protections offered by constitutional bills of rights, is seen to be in direct opposition to the overtly patriarchal character of many African customs and traditions. This thesis looks specifically at polygamy, long and widely considered in the West to be an oppressive practice premised on the assumed inferiority of women. The analysis considers the implications of polygamy in a particular cultural context, that of the Kingdom of Swaziland, where the newly instituted constitution is often seen to be incompatible with many aspects of Swazi customary law. Here, the tension between the constitutional commitment to gender equality and the persistence of polygamy as a seemingly discriminatory cultural practice forms a lens through which to view the debate as a whole. The theoretical analysis is supplemented by empirical research sourced from local media archives and in-depth interviews conducted with twelve Swazi women, both unmarried and married in polygamous relationships. Communitarian and liberal approaches to resolving this tension are compared, contrasted and finally critiqued from a feminist standpoint. The feminist critique of both communitarianism and liberalism implies that neither ideology promises much for women and affirms the relatively recent feminist suggestion that the key to resolving tensions between constitutional and customary law in general, and to uplifting the social/legal status of women in particular lies in the enhancement of women’s democratic participation and the improvement of women’s decision-making powers.
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Palmer, Jordan Bronte. "The Bedrooms of the Nation: A Critical Examination of the Laws of Private Sexual Ordering and Their Sources In the Legal Regimes of the 21st Century." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/33205.
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Law regulates the sexual citizen in myriad ways, from overt sexual behaviour, to conjugal and familial formation and dissolution, to issues which engage questions of sex and societal behaviour. This work uses Queer Theory, Legal Feminism, and Legal Historicism to explore the law regulating “private sexual ordering” through an analysis of three subject areas: polygamy, prostitution/sex work, and law’s regulation of female sexuality. The analysis is undertaken of both national and international legal regimes. The author’s informational methodology consists of textual analysis, comparative law, and investigating historical and social science literature which bears on, and is applied to, a legal analysis.
The philosophical, religious, and moral motives of laws regulating sexual and sexualized behaviour are analyzed, as is the restriction of forms of private sexual ordering on dissenting minorities, some of whom invoke freedom of religion and conscience to justify their choices. The work concludes that contemporary law restricting forms of private sexual ordering is imbued with religio-moral content which inhibits law applying principles of human autonomy and freedom of choice. The work thus recommends reform of the laws prohibiting or restricting private sexual ordering in the areas of polygamy and prostitution, while remaining optimistic that both national and international law can be used to safeguard the agentic and physical integrity of women faced with restrictions on their private sexual ordering and reproductive behaviours.
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Reis, Janaina Batista Gonzalez. "A construção de um relacionamento na perspectiva do poliamor." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20245.
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This is a qualitative research with a case study designed on polyamory. Polyamory emerged in the 1990s as a new mode of loving relationship, a paradigmatic representation of contemporary love. Unrelated to a particular sexual identity, as a specific modality of non-monogamy, being a relationship orientation in which is believed the possibility and acceptance to love many people, maintaining multiple intimate relationships. This family arrangement is already present in many countries and in Brazil the latest survey in a social media group indicated 17,487 members interested in the topic. The instrument used was the semi-structured interview and narratives obtained, classified in three categories: Experiencing the quotidian, Experiencing the social, and Constructing gender relationships in the polyamory. The results showed some similarities with other conventional family arrangements such as: division of tasks, jealousy, hierarchy, gender issues and others. Conjugality and sexuality are peculiar to the researched family and follow established criteria in polyamorous arrangements. We suggest further studies on polyamorous families in our reality
Trata-se de uma pesquisa qualitativa com delineamento de estudo de caso sobre o poliamor. O poliamor surgiu na década de 90 como uma nova modalidade de relacionamento amoroso, uma representação paradigmática do amor contemporâneo. Sem ligação com uma identidade sexual particular, como uma modalidade específica da não-monogamia, sendo uma orientação de relacionamento na qual se acredita ser possível e aceitável amar muitas pessoas e manter múltiplos relacionamentos íntimos. Este arranjo familiar já está presente em muitos países e no Brasil o último levantamento em um grupo de uma mídia social indicava 17.487 membros interessados no tema. O instrumento utilizado foi a entrevista semi-estruturada e as narrativas obtidas classificadas em três categorias: Vivenciando o cotidiano, Vivenciando o social, e Construindo as relações de genêro no poliamor. Os resultados mostraram algumas similaridades com os outros arranjos familiares mais convencionais, como: divisão de tarefas, ciúme, hierarquia, questões de genêro, entre outras. A conjugalidade e a sexualidade são peculiares da família pesquisada e seguem critéros estabelecidos nos arranjos poliamorosos. Sugerimos mais estudos sobre famílias poliamorosas na nossa realidade
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Hanna, Kimberley A. "The 24th of July: A Novel-In-Progress." Scholar Commons, 2004. https://scholarcommons.usf.edu/etd/1067.
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"The 24th of July" is a fictional novel set in the present day. The story centers around Michelle, an eighteen year old girl from Warm Springs, Idaho, who fears the sexual games she has played with her cousin Edna have tainted her for a Temple marriage. She meets Duke, a charismatic fundamentalist polygamist, who believes polygamy is part of the plan for eternal salvation as set down by the original doctrine of The Church of Jesus Christ of Latter-day Saints and the prophet Joseph Smith. Michelle sees Duke as her chance to put her relationship with Edna in the past and obtain the rewards waiting for her in the celestial heaven by marrying him and having babies.
But life as a polygamist wife is more difficult than she anticipated and it is further complicated by the fact that she and Cheron, Duke's second wife, fall in love. When Duke discovers the nature of their relationship, both are forced into making choices that will change their entire way of life.
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Moharib, Nasser I. "Psychosocial factors in health and in illness : the impact of life events, social support, locus of control, polygamy and identity on health in British and Saudi students." Thesis, University of Surrey, 1988. http://epubs.surrey.ac.uk/2841/.
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The aim of this study was to examine the relationships between Life Events, Social Support, Locus of Control, Sex, Polygamy (for the Saudi students), Culture, Identity and Health in British and Saudi students. Participants were 524 students. 173 British males and females mainly from London University and 351 Saudi males and females from King Saud University. Five measures were used in this study: (1) The List of Recent Experience, (2) The Cornell Medical Index, (3) The Locus of Control of Behaviour, (4) The Social Support Scale for University students and (5) The Identity Scale. The last two measures were especially developed for this study. Two methods of estimating the impact of experiences; subjective and objective and two designs: retrospective and longitudinal were used in this study. The retrospective data revealed that life events are significantly associated with health. The longitudinal data also revealed that this association between these two variables is significant when life events were combined with locus of control or social support for the British students, and that concurrent events only were significantly associated with health for the Saudi students. Social support, locus of control and identity were found to be significantly and independently related to health. Polygamy (for the Saudi students) was correlated with health only when combined with life events.Results also revealed that the relationships between life events, social support, locus of control, identity and health were similar in both cultures. Life events, social support, locus of control and identity were associated with health in a selective manner. They seem to be more related to some sections of health than to other sections. In general higher incidents of life events, low social support, externality and negative self concept were related to more symptoms. Subjective estimation of life events predicts variations in health more than objective estimation of life events. Sex was found to play a role in the relationships between psychosocial factors and health especially for the Saudi students. The relationships between life events, social support, locus of control, polygamy, identity, sex and health were discussed in the light of the present results and a model of these relationships was suggested in the last chapter of this study.
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Milewski, Melissa Lambert. "The Diaries of Mary Lois Walker Morris." BYU ScholarsArchive, 2004. https://scholarsarchive.byu.edu/etd/4942.
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An edited transcription of the 1879 to 1887 diaries of Mary Lois Walker Morris (1835-1919). Mary Lois, a plural wife in 19th century Utah, went in and out of hiding between 1885 and 1887 to protect her husband Elias Morris from prosecution for illegal cohabitation. Her daily diaries culminate with the court trial of her husband for illegal cohabitation in September 1887. At the trial, she testified falsely, stating that she had been separated from her husband since the beginning of 1883, when in fact the couple did not separate until May of 1885. As a result, her husband was acquitted. Mary Lois and her husband Elias Morris, a prominent builder and businessman, were in a levirate marriage. Mary Lois had married Elias's brother John in 1852 and came across the plains to Salt Lake City with him. In 1855, when John lay dying, Mary Lois promised him that she would marry his brother Elias and raise up children that would belong to John in the hereafter. John's brother Elias agreed and took Mary Lois as a plural wife in 1856. Together, they had eight children, including LDS apostle George Q. Morris and Nephi Morris, a member of the Utah state legislature. Mary Lois's diaries contain detailed information about her own and her children's church meeting attendance, her time as the president of the Salt Lake 15th Ward Primary Association, her work as a milliner, her attitude toward polygamy and her interactions with her husband and children. Her diaries also give evidence of a rich cultural life that included attendance at many plays and concerts and contain conversations and interaction with many LDS people in Salt Lake City at the time. She records information about courtship patterns, housecleaning, leisure activities, reading material and other aspects of daily life in 19th century Utah. In addition, Mary Lois gives political commentary on the anti-polygamy conflict occurring around her and records her own experience in hiding during the raid.
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Barnes, Darcee D. "A Biographical Study of Elizabeth D. Kane." BYU ScholarsArchive, 2002. https://scholarsarchive.byu.edu/etd/4504.
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This is a biographical study of Elizabeth D. Kane (1836-1909), travel writer and wife of Thomas L. Kane, non-Mormon friend of the nineteenth-century Mormons of Utah. Primary source materials are mainly Elizabeth's fourteen diaries (spanning the years 1853 to 1909), letters and narrative accounts. Elizabeth was greatly influenced by Thomas, while maintaining her independence. She was interested in religion and feminist issues, and those interests, combined with her marital relationship, shaped her life's direction. Thomas Kane's interest in the Mormons also influenced Elizabeth's religious and feminist views, and she initially struggled with accepting Thomas's work for them because of their practice of polygamy. When Elizabeth went to Utah in 1872, her religiosity, feminism, and marriage provided the context in which she wrote her travel accounts, Twelve Mormon Homes (1874) and A Gentile in Utah's Dixie (1995).Elizabeth and Thomas had a companionate marriage. Theoretically they were equal partners, but Thomas often acted as Elizabeth's mentor, introducing her to well-known feminists, encouraging her to attend medical school and develop her writing talents. Religion was important to her, particularly as she tried influencing Thomas to join her Christian (Presbyterian) faith. Elizabeth thought about the Women's Rights movement and wrote her own ideas regarding women's role, endorsing feminist concepts like voluntary motherhood and addressing issues like polygamy and the double moral standard.This study analyzes Elizabeth's travel accounts which provide information on rural Utah and Mormon polygamous women from the perspective of a trusted outsider. During her Utah visit, Elizabeth changed from being resentful of the Mormons because of Thomas's devotion to them, to being friendly towards them. After Thomas's death in 1883, Elizabeth worked as a local leader in the Women's Christian Temperance Union and was a prominent citizen of Kane, Pennsylvania, the town which she and Thomas founded in the 1860s.This study is important to women's history because Elizabeth represents how many nineteenth-century women became more independent and socially conscious. It is significant in Mormon history because of her her travel accounts and because her writings provide information on the important relationship between Thomas L. Kane and the Mormons.
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Haaker, Malin. "La femme africaine dans Une si longue lettre de Mariama Bâ et Assèze l'africaine de Calixthe Beyala." Thesis, Linnéuniversitetet, Institutionen för språk (SPR), 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-33929.
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This study is based on the main female African characters in Une si longue lettre written in 1979 by Mariama Bâ and Assèze l’Africaine written in 1994 by Calixthe Beyala. Both novels describe the African society and the obstacles that exist for women in this society where men dominate. This study presents the transformation of Ramatoulaye that is a traditional and passive woman but she becomes modern. In addition, it presents the transformation of young Aïssatou that becomes an independent and strong woman, in these two novels. These two women are facing similar forms of discriminations and oppression in the African society and they are struggling against injustice in various ways. The aim of this analysis is to investigate how the image of the African women and the feminism in Africa show and develop through the main characters, Ramatoulaye and Aïssatou. The conclusion reveal that the image of the African women has considerably changed over the years in a positive way and that Femininity is a cultural construction and not a natural construction. The conclusion further reveal that even today a woman is not independent, but is still considered "the Other" in relation to the man.
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Marshall, Sarah. "Afterswarm." PDXScholar, 2012. https://pdxscholar.library.pdx.edu/open_access_etds/1143.
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My thesis consists of a novel in stories, each taking place in or around the fictional town of Rose, Oregon. The thesis tells, in non-chronological order, the story of the Slaughter family, a group of polygamists founded by Blackstone Slaughter, and in particular the family's women: Blackstone's wife, Jestyn, and their son Colt's five wives, Alma, Kayo, Larina, Josephine, and Laddy. An additional story, "Rabbit Starvation," set not within the Slaughter compound but within the town of Rose, adds further perspective.
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Ibrahim, Loren. "LA CONDITION DE LA FEMME DANS LE VENTRE DE L’ATLANTIQUE DE FATOU DIOME." Thesis, Högskolan Dalarna, Franska, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:du-29605.
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Le but de ce mémoire est d’analyser la condition et la conception des femmes dans le roman Le Ventre de l’Atlantique de Fatou Diome. Cette analyse est effectuée à la lumière des travaux de plusieurs écrivaines africaines. Fatou Diome évoque et dénonce la position de la femme sur l’île de Niodior au travers de nombreuses thématiques telles que : la soumission, le mariage forcé, la stérilité, la polygamie, la société́ patriarcale, la femme traditionnelle, la femme moderne, la liberté́, la femme en tant qu’objet et victime des coutumes et traditions.The purpose of this essay is to analyze the condition and conception of women in Fatou Diome's novel Le Ventre de l’Atlantique. This analysis is done in light of the work of several African women writers. Fatou Diome evokes and denounces the position of the women on the island of Niodior through many topics such as submission, forced marriage, infertility, polygamy, patriarchal society, traditional versus modern woman, freedom, women as objects as victims of customs and traditions.
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Ngombe, Remy Bernard. "Les normes juridiques internationales relatives à la protection des droits de la femme et de l'enfant en Afrique : le cas du Sénégal." Thesis, Normandie, 2019. http://www.theses.fr/2019NORMLH25/document.
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Le XXIe siècle se veut un siècle de la promotion et la protection des personnes vulnérables et de la lutte contre la discrimination. La communauté internationale s’intéresse davantage à la condition problématique de la femme et de l’enfant en tant que facteur révélateur de l’état global d’avancée sociale de la société. Or, l’Afrique demeure le continent ou le nombre de personnes vulnérables est le plus important de la planète. L’Organisation de l’Unité Africaine en son temps et l’Union Africaine ont déjà fait montre de leur engagement à s’attaquer aux problèmes concernant les femmes et les enfants à travers des mécanismes de protection des droits de l’homme bien définis. En effet, tout un arsenal juridique a été mis en place pour protéger les droits des femmes et des enfants. Au premier rang desquelles s’inscrivent les deux pactes de 1966 directement issus de la déclaration universelle des droits de l’homme, l’un sur les droits civils et politiques, l’autre sur les droits sociaux, économiques et culturels ; la convention relative aux droits de l’enfant ; la charte africaine des droits de l’homme et des peuples, la charte africaine des droits de l’enfant ; le protocole relatif aux droits des femmes, la déclaration des droits de l’enfants de 1989.La mise en œuvre de ces instruments juridiques est encore fragmentaire. Comme dans tous les accords internationaux, le plus grand défi est de passer de l’état de ratification à l’intégration de ces accords dans les législations nationales et leur mise en application afin que tous puissent jouir de leurs droits. Le droit international relatif aux droits de l’homme, dans sa forme actuelle, prohibe la discrimination et la violence contre les femmes et les enfants. Il représente le cadre juridique dans lequel les obligations des Etats en matière de promotion et de protection des droits fondamentaux des femmes et des enfants sont déterminées et évaluées. La pierre angulaire de cet édifice juridique est la convention sur l’élimination de toutes formes de discrimination à l’égard des femmes et la convention sur les droits de l’enfant. La crise économique mondiale, les conflits en cours ont entraîné des violences systématiques commises à l’encontre des femmes et des enfants. Ces violences se sont traduites au Sénégal par une dislocation de la famille et par l’effritement des solidarités traditionnelles. La vulnérabilité des femmes et des enfants au sein de la cellule familiale a entraîné le développement de pratiques telles que la mendicité, la délinquance, la prostitution, les enfants abandonnés, le mariage forcé, … L’analyse de la condition actuelle de la femme et de l’enfant au Sénégal nous amène à nous poser des questions suivantes : Il s’agit d’évaluer le degré d’intégration par le Sénégal des normes internationales dans son droit interne. Les entraves culturelles, religieuses et politiques ne constituent-elles pas un obstacle à l’effectivité des normes internationales ? Comment amener les praticiens à tenir compte des normes internationales dans le règlement des différends dans les rapports de familles ?The twenty-first century is a century of promoting and protecting vulnerable people and fighting discrimination. The international community is more interested in the problematic condition of women and children as a factor in revealing the overall state of social advancement of society. However, Africa remains the continent where the number of vulnerable people is the largest on the planet. The Organization of African Unity in its time and the African Union have already demonstrated their commitment to tackling issues concerning women and children through well-defined human rights protection mechanisms. Indeed, a whole legal arsenal has been put in place in order to protect the rights of women and children. Foremost, among them there are the two pacts of 1966 stemming directly from the Universal Declaration of Human Rights, one on civil and political rights, the other on social, economic and cultural rights; the Convention on the Rights of the Child; the African Charter on Human and Peoples' Rights, the African Charter on the Rights of the Child; the Women's Rights Protocol, the 1989 Declaration of the Rights of the Child.The implementation of these legal instruments is still fragmentary. As in all international agreements, the biggest challenge is to move from the ratification state to the integration of these agreements in national legislation and their implementation so that all can enjoy their rights. International human rights law, in its current form, prohibits discrimination and violence against women and children. It represents the legal framework in which States' obligations to promote and protect the human rights of women and children are determined and evaluated. The cornerstone of this legal edifice is the Convention on the Elimination of All Forms of Discrimination against Women and the Convention on the Rights of the Child. The global economic crisis, ongoing conflicts have resulted in systematic violence against women and children. In Senegal, this violence resulted in a dislocation of the family and the erosion of traditional solidarities. The vulnerability of women and children in the family unit has led to the development of practices such as begging, delinquency, prostitution, abandoned children, forced marriage, etc. Analysis of the current status of women and of the child in Senegal leads us to ask ourselves the following questions: It is a question of assessing the degree of integration by Senegal of international norms into its internal law? Are cultural, religious and political obstacles not an obstacle to the effectiveness of international standards ? How to get practitioners to consider international standards in resolving disputes in family relationships ?
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Čičelytė, Ieva. "Banguotųjų papugėlių (Melopsittacus undulatus L.) veisimasis, kintant lyčių santykiui grupėje." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2009. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2006~D_20090908_193915-36401.
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Šis darbas yra skirtas banguotųjų papūgėlių veisimosi sistemos, kintant lyčių santykiui grupėje, tyrimams. Tyrimų rezultatai rodo, kad vyraujanti veisimosi sistema banguotųjų papūgėlių grupėje su vienodu lyčių santykiu, grupėje esant patinų trūkumui ir grupėje, kurioje trūksta patelių, yra monogamija. Poligamijos atveju, poliginiški patinai vieną savo patelių – dominantę - maitina geriau negu kitą, nedominuojančią patelę. Kopuliacijos su ne savo poros nariu yra retos. Patelės kopuliuoja su tais patinais, kurie geriausiai jas maitina. Ištirta, kad dominuojančios patelės veisiasi geriau negu nedominuojančios. Agonistinė šios rūšies paukščių elgsena jų veisimosi sistemos tiesiogiai neįtakoja. Monogamija yra vyraujantis banguotųjų papūgėlių veisimosi būdas, kadangi patinų tėviška globa yra labai svarbus veiksnys, įtakojantis patelių veisimosi sėkmę.The aim of the study was to investigate the influence of sex ratio on the reproductive system of the budgerigars. The main reproductive system in all the groups was monogamy, i.e. in the group of birds with the equal sex ratio, in the group with female-biased sex ratio and in the group with male-biased sex ratio. The polygynous males fed their primary females more often in comparison with secondary females. Extra-pair copulations were rare. The females copulated with those males which fed them the best in the group of polygamous birds. The reproductive success of primary females was higher in comparison to secondary females. The agonistic behaviour was not an immediate factor of the main reproductive system in budgerigars. Monogamy seems to be the optimum mating situation for female of this species, because the paternal investment of the male turns out to be very important to female’s breeding success.
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Evans, Rosa Mae McClellan. "Judicial Prosecution of Prisoners For LDS Plural Marriage: Prison Sentences, 1884-1895." Diss., CLICK HERE for online access, 1986. http://patriot.lib.byu.edu/u?/MTAF,34213.
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Asue, Daniel Ude. "Baptism and Original Sin in the Early Church : contributions of Tertullian." Diss., University of Pretoria, 2014. http://hdl.handle.net/2263/41375.
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This study examines the baptismal practices of the early Christian community using Tertullian’s ethical text on baptism in relation to his other writings to dialogue with the Roman Catholic understanding of baptism, original sin and grace. Tertullian referring to the sacramental form of baptism that is done with water, held that baptism is indispensable for salvation because it imparts the grace that washes away original sin and makes someone a Christian; and capable of attaining a matured Christian life.
At the moment, the Roman Catholic Church does not confer baptism of water on polygamists, and subsequently fails to admit them to her sacramental life because of their polygamous relations. This raises a question regarding the salvation of these polygamous families. How do they receive baptismal grace and become part of the church?
This study argues that church and baptism were inseparable right from the beginning of Christianity in the New Testament. People became members of the church by the fact of their baptism. This study does a hermeneutical retrieval of the early church’s teaching on baptism and original sin in the light of Tertullian as the pillar of western theology. The study concludes by invoking pastoral consideration to baptize polygamous families (husband and wives) who married before converting to the faith. They are not to enter into any new marriage after baptism since they have received Christ in their state. “Go and sin no more,” says Christ.Dissertation (MA Theol)--University of Pretoria, 2014.
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Church History and Church Policy
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