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Relevant bibliographies by topics / Polygyny (Polygamy)

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Academic literature on the topic 'Polygyny (Polygamy)'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Journal articles on the topic "Polygyny (Polygamy)"

1

Mwambene, Lea. "What is the future of polygyny (polygamy) in Africa?" Potchefstroom Electronic Law Journal / Potchefstroomse Elektroniese Regsblad 20 (November 9, 2017): 1. http://dx.doi.org/10.17159/1727-3781/2017/v20i0a1357.

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The traditional practice of polygyny, whereby only a man is allowed to marry more than one wife in a customary marriage, has long been perceived to be an offender of women's rights. Recent family law reforms on the African continent show that the focus has been on promoting and protecting the rights of women as defined in international human rights law, as well as on respecting the practice of polygyny. These legislative reforms in jurisdictions such as Kenya, Mozambique and South Africa show that the approach to regulating polygyny has been either to legalise, abolish, or regulate the practice. In view of the focus in these reforms on both women's rights and respect for the practice of polygyny, this paper examines the different approaches of the selected countries to regulating the practice. In particular, this paper investigates how these countries are striking a balance between polygyny and the protection of women's rights. It will also highlight the difficulties that law reformers face in regulating the practice in such a way as to protect women's rights, as well as the gaps in the law reforms that need to be addressed.

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Bullock, Nerida. "Tar & Feathers: Agnotology, Dissent, and Queer Mormon Polygamy." International Journal of Religion 1, no. 1 (November 22, 2020): 135–49. http://dx.doi.org/10.33182/ijor.v1i1.1104.

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In 2014 the Church of Jesus Christ of Latter-day Saints (LDS Church) updated their official website to include information about the polygamy/polyandry practiced by Joseph Smith, their founder and prophet, and his many wives. The admission by the LDS Church reconciles the tension between information that had become readily available online since the 1990s and church-sanctioned narratives that obscured Smith’s polygamy while concurrently focusing on the polygyny of Brigham Young, Smith’s successor. This paper entwines queer theory with Robert Proctor’s concept of agnotology—a term used to describe the epistemology of ignorance, to consider dissent from two interrelated perspectives: 1) how dissent from feminists and historians within the LDS Church challenged (mis)constructions of Mormon history, and; 2) how the Mormon practice of polygamy in the late nineteenth century dissented from Western sexual mores that conflated monogamy with Whiteness, democracy and social progression in the newly formed American Republic.

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Pribil, S., and Jaroslav Picman. "Polygyny in the red-winged blackbird: do females prefer monogamy or polygamy?" Behavioral Ecology and Sociobiology 38, no. 3 (March 26, 1996): 183–90. http://dx.doi.org/10.1007/s002650050231.

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Mas'ud, Muhamad, Asep Abdurrahman, and Faiz Fikri Al-Fahmi. "POLIGAMI/POLIGINI PERSPEKTIF HUKUM ISLAM." ISLAMIKA 13, no. 2 (December 29, 2019): 54–61. http://dx.doi.org/10.33592/islamika.v13i2.345.

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AbstractMarriage is formed to create a harmonious, happy, and prosperous family (sakinah, mawaddah, and rahmah). Polygyny or better known as polygamy has always been a subject of fiqh which has always been excellent among fiqh experts and researchers of Islamic law. This form of polygamy is well known among medes, babylonia, abyssinia, and Persians. The Prophet Muhammad allowed polygamy among his people because it was also practiced by the Greeks, among whom even a wife could not only be exchanged but could also be traded commonly among them. Australia and Mormons in America. Even Hinduism in India does not prohibit polygamy. The jahiliyyah Arabs married a number of women and regarded them as possessions, even in large part, especially as they were not part of a marriage because the women could be brought, owned and sold as they pleased. Polygamy becomes an emergency exit for a husband who has been established in household mahligai as a protection against adultery. AbstrakPerkawinan dibentuk untuk menciptakan keluarga yang bernuansa harmonis, bahagia, dan sejahtera, (sakinah, mawaddah, dan rahmah). Poligini atau lebih dikenal dengan istilah poligami senantiasa menjadi bahasan fiqih yang selalu menjadi primadona dikalangan para ahli fiqih dan para peneliti hukum Islam. Bentuk poligami telah dikenal diantara orang-orang medes, babilonia, abesinia, dan Persia. Nabi Muhammad SAW membolehkan poligami diantara masyarakatnya karena telah dipraktekkan juga oleh orang-orang yunani yang diantaranya bahkan seorang istri bukan hanya dapat dipertukarkan tetapi juga dapat diperjual belikan secara lazim diantara mereka. Australia serta mormon di Amerika. Bahkan ajaran hindu di India tidak melarang poligami. Orang-orang arab jahiliyyah menikahi sejumlah wanita dan menganggap mereka sebagai barang kepunyaan bahkan dalam sebagian besar khususnya ia bukanlah bagian perkawinan karena para wanita itu dapat dibawa, dimiliki, dan dijual sekehendaknya. Poligami menjadi sebuah emergency exit bagi seorang suami yang telah mapan dalam mahligai rumah tangga sebagai proteksi terhadap perbuatan perzinaan.

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Kończak, Izabela. "Polygyny Amongst Muslims in the Russian Federation." International Studies. Interdisciplinary Political and Cultural Journal 21, no. 1 (June 30, 2018): 141–55. http://dx.doi.org/10.18778/1641-4233.21.10.

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Polygynous families had been living legally in Russia in the areas inhabited by Muslims from the October Revolution to the mid-twentieth century. However, such a family model was not common among the followers of Islam. An act penalizing bigamy or polygamy was introduced into the Penal Code in 1960. During perestroika, and later changes in the political system, imams who came from abroad began to visit areas inhabited by Muslims. They contributed to the rebirth of religion and promoted the idea of polygamy. Polygyny is the visible sign of dissimilarity and Muslim identity and was an important point in their teaching. In this context the number of polygynous relationships in Russia has increased significantly. The article is dedicated to the analysis of social and political discourse in Russia that has been taking place for several years.

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Grinkov, Vladimir G., Andreas Bauer, Sergey I. Gashkov, Helmut Sternberg, and Michael Wink. "Diversity of social-genetic relationships in the socially monogamous pied flycatcher (Ficedula hypoleuca) breeding in Western Siberia." PeerJ 6 (December 6, 2018): e6059. http://dx.doi.org/10.7717/peerj.6059.

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We explored the genetic background of social interactions in two breeding metapopulations of the pied flycatcher (Ficedula hypoleuca) in Western Siberia. In 2005, we sampled blood from birds breeding in study areas located in the city of Tomsk and in a natural forest 13 km southward of Tomsk (Western Siberia, Russia). We sampled 30 males, 46 females, 268 nestlings (46 nests) in the urban settlement of pied flycatcher, and 232 males, 250 females, 1,485 nestlings (250 nests) in the woodland plot. DNA fingerprinting was carried out using eight microsatellite loci, which were amplified by two multiplex-PCRs and analyzed by capillary electrophoresis. About 50–58% of all couples were socially and genetically monogamous in both study plots. However, almost all possible social and genetic interactions were detected for non-monogamous couples: polygamy, polyandry, helping, adoption, and egg dumping. Differences in the rate of polygyny and the rate of extra-pair paternity between both study sites could be explained by differences in environmental heterogeneity and breeding density. Our findings suggest that egg dumping, adoption, polygamy, extra pair copulation, and other types of social-genetic interactions are modifications of the monogamous social system caused by patchy environment, breeding density, and birds’ breeding status.

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Elisha, Omri. "Sustaining Charisma Mormon Sectarian Culture and the Struggle for Plural Marriage, 1852––1890." Nova Religio 6, no. 1 (October 1, 2002): 45–63. http://dx.doi.org/10.1525/nr.2002.6.1.45.

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Through the latter half of the nineteenth century, Mormons in the United States engaged in a highly charged struggle to defend a religious principle——plural marriage (polygyny)——against political and cultural opposition among non-Mormon groups and institutions. The practice of plural marriage, however, remained statistically rare, hierarchical, and rooted in Victorian marriage and family norms. Moreover, the struggle took place as Mormon communities and businesses gradually assimilated to mainstream institutional and political economics. This article asks why, in light of such ambiguities, the Latterday Saints defended plural marriage with such vigor, capitulating only in the face of the most aggressive federal anti-polygamy legislation. I argue that plural marriage was a vital symbol of early Mormon sectarian identity, and that sustained activism in support of the principle allowed Mormons to embody the radical "peculiarity" of the church's charismatic origins. This has theoretical implications for an understanding of charisma as a complex and fundamentally socio-cultural phenomenon.

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Esiri, May Omogho. "Social change and marriage structure in Nigeria." International research journal of management, IT and social sciences 8, no. 3 (April 19, 2021): 228–35. http://dx.doi.org/10.21744/irjmis.v8n3.1487.

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Marriage as a social institution has undergone changes in structure in contemporary Nigeria. Whether in simple or complex societies, social change is a universal phenomenon. In most cultural groups in indigenous Nigeria, marriage is usually an arrangement between two individuals. As a result there is pressure on the spouses to make the marriage a success bearing in mind the fact that any problem will usually affect both families and strain the otherwise cordial relationship between them. Again, polygyny commonly known as polygamy is the most practiced marriage system. However, the marriage structure in Nigeria today has not been the same. It is found in the name of modernization or civilization that a girl and a boy may decide to marry away from their parents’ place of residence and without their consent. Monogamous marriage is now increasingly encouraged and practiced. The paper thus examines the extent of social change in the Nigerian marriage structure.

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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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GIBSON, MHAIRI A., and RUTH MACE. "POLYGYNY, REPRODUCTIVE SUCCESS AND CHILD HEALTH IN RURAL ETHIOPIA: WHY MARRY A MARRIED MAN?" Journal of Biosocial Science 39, no. 2 (July 3, 2006): 287–300. http://dx.doi.org/10.1017/s0021932006001441.

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Summary.This study examines the reproductive success of men and women in rural Ethiopia as a function of their marital status, specifically by comparing polygamously and monogamously married individuals. In line with predictions from evolutionary theory, polygamy is beneficial to male reproductive success (i.e. producing larger numbers of surviving offspring). The success of polygamously married females depends on wife rank: the first wives of polygamous husbands do better than monogamously married women and much better than second or third wives. These effects are mirrored in child nutritional status: the children of second and third wives have lower weight for height. Due to potential, largely unmeasurable differences in marriageability (quality) between individuals, it was not possible to support a model of either resource-holding polygyny combined with female choice or female coercion into unwanted marriages. First wives of polygamously married men marry at a younger age and attract a higher brideprice, suggesting that both the males and females in the marriage are likely to be of higher quality (due to wealth, family status or some other factor such as beauty). Unions that end up monogamous are likely to be between slightly lower quality individuals; and second and third wives, who marry at the oldest ages and attract the lowest brideprice, may be ‘making the best of a bad job’. The relatively long gap between first and second marriages may mean that first wives of highly marriageable males can enjoy considerable reproductive success before their husbands marry again.

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Dissertations / Theses on the topic "Polygyny (Polygamy)"

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

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

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Burn, Joseph L. "Polygyny and the wren." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360161.

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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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Bretschneider, Peter. "Polygyny : a cross-cultural study /." Stockholm : Almqvist & Wiqsell, 1995. http://catalogue.bnf.fr/ark:/12148/cb36960460z.

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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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Books on the topic "Polygyny (Polygamy)"

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Polygyny: A cross-cultural study. Uppsala: [Uppsala University], 1995.

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Yasmeen, Rahmaan Umm, ed. From monogamy to polygyny: A way through. Riyadh: Darussalam, 2003.

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Polygyny in pre-Christian Bafut and new moral theological perspectives. Frankfurt am Main: P. Lang, 1992.

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Meekers, D. Women's perceptions of polygyny among the Kaguru of Tanzania. [East Lansing, Mich.]: Women in International Development, Michigan State University, 1997.

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Women of principle: Female networking in contemporary Mormon polygyny. New York: Oxford University Press, 1998.

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Dixon, Patricia. We want for our sisters what we want for ourselves: African American women who practice polygyny by consent. 2nd ed. Baltimore, MD: Imprint Editions, 2009.

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Polygamy. Detroit: Greenhaven Press, 2012.

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Legros, Dominique. Mainstream Polygamy. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-8307-6.

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Shortland, Gaye. Polygamy: A novel. Dublin: Poolbeg, 1998.

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

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Book chapters on the topic "Polygyny (Polygamy)"

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Legros, Dominique. "Legislating Polygyny and Polyandry in Mainstream France." In Mainstream Polygamy, 49–60. New York, NY: Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4614-8307-6_5.

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Ali, Moulavi Chiragh. "Polygamy." In Modernist and Fundamentalist Debates in Islam, 145–57. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-137-09848-1_14.

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Mohrman, K. "Polygamy." In The Routledge History of American Sexuality, 263–75. New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781315637259-25.

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Ali, Moulavi Chiragh. "Polygamy." In Contemporary Debates in Islam, 145–57. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-349-61955-9_14.

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Bhatt, Indu. "Polygyny." In Encyclopedia of Animal Cognition and Behavior, 1–2. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-47829-6_1964-1.

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Frank, J. Howard, J. Howard Frank, Michael C. Thomas, Allan A. Yousten, F. William Howard, Robin M. Giblin-davis, John B. Heppner, et al. "Polygyny." In Encyclopedia of Entomology, 2991. Dordrecht: Springer Netherlands, 2008. http://dx.doi.org/10.1007/978-1-4020-6359-6_3047.

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Dubey, Pragya. "Polygeny." In Encyclopedia of Animal Cognition and Behavior, 1–3. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-47829-6_566-1.

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Al-Krenawi, Alean. "Polygamy Today." In Psychosocial Impact of Polygamy in the Middle East, 1–23. New York, NY: Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4614-9375-4_1.

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Sefcek, Jon. "Genetic Polygamy." In Encyclopedia of Evolutionary Psychological Science, 1–3. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-16999-6_116-1.

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Singh, Jagbir. "Polygamy (Buddhism)." In Buddhism and Jainism, 921–24. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_310.

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Conference papers on the topic "Polygyny (Polygamy)"

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Chirigati, Fernando, Harish Doraiswamy, Theodoros Damoulas, and Juliana Freire. "Data Polygamy." In SIGMOD/PODS'16: International Conference on Management of Data. New York, NY, USA: ACM, 2016. http://dx.doi.org/10.1145/2882903.2915245.

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Ja’far, A. Kumedi, Rudi Santoso, and Agus Hermanto. "A Sociohistorical Study of Polygamy and Justice." In 1st Raden Intan International Conference on Muslim Societies and Social Sciences (RIICMuSSS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201113.064.

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Min, Gu, and Yang Feng. "An Improved Genetic Algorithm Based on Polygymy." In 2010 Third International Symposium on Intelligent Information Technology and Security Informatics (IITSI). IEEE, 2010. http://dx.doi.org/10.1109/iitsi.2010.166.

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Eriksson, Ti H. "Primary polygyny in the honey ant, Myrmecocystus mendax." In 2016 International Congress of Entomology. Entomological Society of America, 2016. http://dx.doi.org/10.1603/ice.2016.113804.

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Shomad, Bukhori Abdul, and Munirul Abidin. "Concept of Justice in Polygamy from Mohammad Quraish Sihab Perspective." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009926412851289.

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Nurcahaya, Mrs, Mr Akbarizan, and Mrs Sri Murhayati. "Punishment for Polygamy Doer in The Perspective of Islamic Law in Indonesia." In International Conference on Culture and Language in Southeast Asia (ICCLAS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icclas-17.2018.12.

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Aibinu, A. M., H. Bello Salau, C. M. Akachukwu, and M. N. Nwohu. "Polygamy based Genetic Algorithm for Unmanned Aerial Vehicle (UAV) power optimization: A proposal." In 2014 11th International Conference on Electronics, Computer and Computation (ICECCO). IEEE, 2014. http://dx.doi.org/10.1109/icecco.2014.6997555.

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Ambar, Iriani. "A Structural Equation Model for Polygamy Review in Islamic Education of Parepare City." In 2018 3rd International Conference on Education, Sports, Arts and Management Engineering (ICESAME 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/amca-18.2018.184.

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Sukadana, I. Ketut, Ni Made Sukaryati Karma, and Ni Made Puspasutari Ujianti. "Can Local Law Prevent Polygamy? A Case of Local Law Implementation in Bali." In Proceedings of the International Conference on Business Law and Local Wisdom in Tourism (ICBLT 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icblt-18.2018.2.

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Mudzhar, Mohamad Atho. "The Use and Misuse of Maslaha by the Court in Granting Polygamy Permissions." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009922510381044.

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Reports on the topic "Polygyny (Polygamy)"

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

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Abstract:

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

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