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1
Nwankpa, Vincent O. « New Testament perspective on marriage and polygamy ». Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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2
Wirtshafter, Jasper F. « Are United States Anti-Polygamy Laws Efficient ? » Ohio University Honors Tutorial College / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1461327744.
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3
Urban, Jens. « La réception de la polygamie au regard du droit français et du droit canadien par rapport au mariage et à ses effets ». Thesis, Perpignan, 2017. http://www.theses.fr/2017PERP0011/document.
Texte intégralRésumé :
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
4
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.
Texte intégralRésumé :
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.
5
Flinn, Charles G. « Did he not make you one ? the Pentateuch on polygamy / ». Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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6
Mthembu, Vusumuzi Joseph. « Injula yesithembu ikakhulukazi esizweni samaZulu ». Thesis, University of Zululand, 2000. http://hdl.handle.net/10530/1119.
Texte intégralRésumé :
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.
7
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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8
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.
Texte intégralRésumé :
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
9
Dorey, Pieter Johannes. « Genesis 2:24 locus classicus vir monogamie ? : 'n literer-historiese ondersoek na perspektiewe op poligamie in die Ou Testament / ». Pretoria : [s.n.], 2003. http://upetd.up.ac.za/thesis/available/etd-03262004-112924/.
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10
El, Harari Al Shawesh Assma. « Regards croisés sur les unions conjugales : droit français - droit libyen ». Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCB174.
Texte intégralRésumé :
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
11
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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Simmonds, Jake D. « Defending "The Principle" : Orson Pratt and the Rhetoric of Plural Marriage ». BYU ScholarsArchive, 2020. https://scholarsarchive.byu.edu/etd/8400.
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In 1852, the leadership of the Church of Jesus Christ of Latter-day Saints made the pivotal decision to publicize the doctrine and practice of plural marriage—something they had worked to keep out of the public eye for years. This decision came in response to federal and social pressures. They quickly moved to announce and defend plural marriage among Church members as well as broader society, including those in the federal government. Orson Pratt was chosen by Brigham Young to be the face and the voice of the Church concerning plural marriage, both in Salt Lake City among members and in Washington D.C., where he preached sermons and published a periodical on the subject. This thesis a) demonstrates why Orson Pratt was the ideal candidate for such an undertaking; b) assesses the motivation for and context of the public unveiling and defense of plural marriage; c) analyzes Pratt’s rhetoric of the first public treatise on the subject given to a Latter-day Saint congregation at a special conference on 29 August 1852; and d) compares the rhetoric and reasoning between Pratt’s sermon to the Saints and his persuasive periodical written to the nation from Washington D.C. titled The Seer. Pratt’s rhetoric is incisive and carefully tailored to his audience. Important nuances in argumentation arise as he publishes the Seer and strives to convince his fellow citizens that plural marriage is right before God, improves society, and that the Saints should be allowed to practice polygamy as an expression of religious freedom. Orson Pratt ultimately fails to make a difference in the national opinion of plural marriage, but is successful in establishing a foundation of principles and reason that would be employed by the Saints to defend the practice of plural marriage for decades.
13
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.
14
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.
Texte intégralRésumé :
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.
15
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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Daoudi, Zaynab. « La polygamie et la répudiation en droit marocain et dans les relations Franco-marocaines ». Thesis, Lille 2, 2017. http://www.theses.fr/2017LIL20024.
Texte intégralRésumé :
La réception de la polygamie et de la répudiation par l’ordre juridique international français a connu une évolution fluctuant entre la tolérance et le rejet. Nous plaçant dans le cadre particulier des relations franco-marocaines, nous avons cherché à vérifier dans quelle mesure la réforme de ces deux institutions, introduite au Maroc par le nouveau Code de la famille, pouvait leur assurer un meilleur accueil. Mais au préalable, nous avons jugé utile de passer en revue leur histoire et leur évolution dans le cadre du droit marocain. Ensuite, nous avons examiné le parcours difficile de leur " immigration " en France, les différents bouleversements jurisprudentiels qu’elles ont subis et l’intervention de plus en plus sévère de l’ordre public prenant désormais appui sur le respect des droits fondamentaux tel que dicté par la CEDH. Loin de résorber tous les différends en la matière, la Convention franco-marocaine du 10 août 1981 a révélé ses insuffisances et ses limites. L’ambition de ce travail fut alors de proposer quelques solutions inspirées pour certaines d’entre elles de la doctrine, telles que l’adoption de nouvelles règles matérielles ou encore la théorie des accommodements réciproquesThe reception of polygamy and repudiation by the French international legal order has evolved, fluctuating between tolerance and rejection. Placing us in the specific context of French-Moroccan relations, we have sought to verify to what extent the reform of these two institutions, introduced by the new Code of family in Morocco, could provide them a better reception. But before, we thought it useful to review their history and their evolution under Moroccan law. Then we reviewed the difficult course of their " immigration " in France, the different jurisprudential dislocations that they underwent, and the more severe intervention of the public order now based on respect for such fundamental rights as dictated by the ECHR.Far from resolving all disputes in this area, the French - Moroccan agreement of 10 August 1981 revealed its shortcomings and limitations. The ambition of this work was then to offer some solutions inspired for some of them by the doctrine, such as the adoption of new substantive rules or the theory of reciprocal accommodations
17
WANG, TANG-CHI, et 王棠祺. « Marriage Outlaws : A Discussion on legalizing the Polygamy in Taiwan ». Thesis, 2016. http://ndltd.ncl.edu.tw/handle/h8525a.
Texte intégralRésumé :
碩士輔仁大學
法律學系
104
Monogamy is deconstructed by social phenomenon nowadays and polygamy considered as a new choice in "Liquid Modernity“. According to Social Change Survey in Taiwan (2012), 16.8% considered married people can have sex with someone else "if having an affair won’t harm his/her family", 28.9 % considered spouses are allowed to have an affair "when they have an agreement ". Taiwan Family Status survey (2010) also found that 52.3% of heterosexuals agree with "people can have intimate opposite sex friends after they get married," and 76.8% agreed with "couples should retain their privacy in marriage”. We can soon realize that spouses are more personalize than ever before, and the loyalty in marriage seemed to be less important. In spite of the vanishing of traditional family values in Taiwan, monogamy is still the only form to follow when people want to get married. This essay used feminism perspective to explore gender gap in monogamy, which strengthened men’s authority in marriage. In addition, this essay also advocated for the abolishing of adultery. Only if people don’t need to bear the dignity and the penalties for enjoying sex, they might finally have the rights to make sexual decisions. This essay also recommended that government should stop involving in intimate relationships. While maintaining marriage relies on the trustiness and quality of communication in the relationships, let people negotiate their property and marriage on their own. Because of the diversity of intimate relationships, this essay tried to take ”double track marriage system” which includes both polygamy and monogamy. The draft of civil code challenges the existing law and in hopes that no matter the gender, sexual orientation, and the numbers of parties, can get married. Polygamy may be a new path that leading marriage escaping from patriarchy. The core value of polygamy is the principle of good faith. Spouses have to be informed their rights and obligations by all parties in their marriage. People have more chances to negotiate and reform the norm and role expectations before getting married. Negotiation and co-household also improve marriage equal. Though double track marriage system seemed so deviant, it let people rethink what are the true needs in marriage and reform "Multiple families" in law.
18
Ali, Ghulam. « Polygamy and the Nature of Marriage in Islam and the West ». Thesis, 2012. http://hdl.handle.net/1807/33318.
Texte intégralRésumé :
Section 293 of the Criminal Code of Canada provides that polygamy is an indictable offence. In a recent reference to the Supreme Court of British Colombia, the court held that this section was constitutionally valid and did not infringe upon religious freedom because of the harm polygamous marriages caused to women, children, society and most importantly, “the institution of monogamous marriage”.
This paper will revisit the court’s analysis of polygamy and discuss why it was considered harmful and preserved as a criminal act. The paper will canvas the underlying differences between the roles ascribed to marriage in Islam, as an example of a non-Western religio-legal tradition, and the collective liberal West. Ultimately, the paper will consider whether a balance can be struck between the measures required to protect women and children from harm, and preserving religious freedom, while remaining within the bounds of the Canadian Charter of Rights and Freedoms.
19
Takayindisa, F. M. « Probing polygamous marriages in Zimbabwe ». Diss., 2016. http://hdl.handle.net/11602/802.
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Oliello, John Komo. « The Gospel and African culture : polygamy as a challenge to the Anglican Church of Tanzania-Diocese of Mara ». Thesis, 2005. http://hdl.handle.net/10413/1899.
Texte intégralRésumé :
This study is a reflection on polygamous marriage and its challenge to the Anglican Church
of Tanzania- Diocese of Mara (ACT-DM). The study calls for the contextualization of the
Gospel of Christ if the church is serious with the propagation of the Gospel to the Mara
people. The term contextualization refers to a total process designed to translate into concrete
reality the indigenisation as well as the adoption of the church to African indigenous thought
and culture.
The research was set on the problem statement, "Is there any theological justification for the
Anglican Church's condemnation of polygamous marriage?" The study was set on the
premise that even though there is a need for the Church to show love to every one- including
the polygamists, there is need to unveil the controversy that the ACT-DM has grappled with
concerning the place of the polygamist in the Church. Should they continue to be
discriminated against in terms of being denied the sacraments of Baptism and the Holy
Eucharist? Should they be allowed to lead the Anglican Church of Mara Diocese? What is the
way forward? In arriving at the research findings, the study employed two methods. One was
to collect oral accounts on the practice of polygamy in the Mara societies and the Church.
The second one was collecting the written information as found in church minutes, reports,
letters, books, articles and periodicals. The research revealed that even though polygamy is a
dying institution, in Mara, people are just abandoning it slowly without proper teachings.
That shows that there is a danger of its resurrection if the Church doesn't engage in a
teaching ministry on this issue so as to contain it. The other findings of the research are that,
even if it is an African cultural practice, it is already overtaken by time and cannot be an
effective substitute to barrenness or childlessness as was the case in the traditional African
societies because there are other better remedies such as child adoption. The research findings
also showed that the Church, despite having a theological justification for condemning it, has
a responsibility, as a steward of God's creation to offer pastoral roles to the polygamists, their
wives and their innocent children who are disciplined by the Church " because of somebody
else's sins."
The study consists of five chapters and conclusion. The first chapter gives an introduction by
way of showing the major motivation for the study, which sets the tone of the whole work.
The second chapter deals with the background information of the study of Christianity in
Mara region of Tanzania. It also gives us a brief historical background of Christianity in
Tanzania. The third chapter discusses the question on the Gospel and Culture thereby giving
different schools of thought on the relationship of these two entities. The fourth chapter is
about the practice of polygamy in the Anglican Church of Tanzania- Diocese of Mara, and its
pastoral approach to the practice of polygamy which makes the chapter to be historically
based on the oral as well as the written sources on the practice of polygamy. Chapter five is
the critical analysis of polygamy which comprises of social and theological critiques of the
various positions that are advanced for its continuation or suggestions as to why it should be
abolished. The concluding chapter makes some recommendations and then draws the
conclusion of the whole study.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.
21
Jivan, Usha Ashwin. « A gender equality perspective on the non-recognition of Muslim marriages ». Diss., 1997. http://hdl.handle.net/10500/17014.
Texte intégralRésumé :
Generally, traditional "marriages" according to Islamic custom are void in
South African law because they are potentially polygynous and do not
comply with the formalities prescribed by the Marriage Act 25 of 1961 . A
valid concern for those who oppose polygyny is that it may enforce and
promote gender inequality in that it is practised in patriarchal Muslim
societies. The Constitution of the Republic of South Africa Act 108 of 1996
contains numerous provisions aimed at combating gender inequalities, and
these could be used to justify the policy of non-recognition. On the other
hand, the Constitution has ushered in an era of tolerance and empathy; and
the equality and religion clauses could be used to ensure that polygynous
marriages are no longer ignored.
This study will examine the tensions between Muslim personal law and
clauses in the Constitution which have led to calls for the reformation and
codification of Muslim personal law.Private Law
LL. M.
22
Vanasse-Pelletier, Mathilde. « Analyse des stratégies de légitimation publiques des groupes mormons monogames et polygames en Amérique du Nord ». Thèse, 2019. http://hdl.handle.net/1866/22648.
Texte intégral
23
Rammutla, Chuene William Thabisha. « The "official" version of customary law vis-a-vis the "living" Hananwa family law ». Thesis, 2013. http://hdl.handle.net/10500/10614.
Texte intégralRésumé :
The study sought to determine, first, what the rules of the Hananwa family law were and, second, whether those rules were compatible with the Constitution. First, it documented the rules of the official family law. The problem that the study countenanced is that customary law is "corrupted, inauthentic and lacking authority".1 Second, it established and documented the rules of the Hananwa family law. The problem that the study countenanced in respect of Hananwa law was that it was difficult to ascertain the content of the rules of the "living" Hananwa law in order to determine their compatibility with the provisions of the Bill of Rights. Moreover, the traditional Hananwa community is inegalitarian and patriarchal.
Section 9 of the Constitution provides that everyone is equal before the law and enjoys equal and full protection and benefit of the law. The study found that the Hananwas still observe their system of customary law. However, there are visible changes. For instance, nowadays the spousal consent is a validity requirement for all customary marriages. A parent or legal guardian must consent to a customary marriage of a minor. The individual spouses, not their families, are parties to their own customary marriages. African women enjoy equal status. This development is consistent with section 9 of the Constitution read with section 6 of the Recognition of Customary Marriages Act 120 of 1998. According to the Constitutional Court, in MM v MN and Another 2013 4 SA 415 (CC), the first wife must consent to her husband's customary marriage to another woman in addition to her customary marriage to him.
However, some rules of the Hananwa law do not comply with the provisions of the Bill of Rights. For instance, according to the Hananwa law, extramarital children do not enjoy equal inheritance rights and maintenance rights yet. This discrimination is inconsistent with the constitutional right to equality and the provisions of the Reform of Customary Laws of Succession and Regulations of Related Matters Act 11 of 2009.The Constitution puts common law and customary law on a par. However, the courts have often replaced customary law dispute resolution rules with the common law rules. For instance, the Constitutional Court in Bhe and Others v Magistrate, Khayelitsha and Others; Shibi v Sithole and South African Human Rights Commission and Another v President of the Republic of South Africa and Another 2005 1 SA 580 (CC) and the High Court in Maluleke v Minister of Home Affairs 2008 JDR 0426 (W) substituted the rules of common law for those of customary law in order to resolve customary law disputes.
The legislature could not be outdone. A meticulous study of the Recognition of Customary Marriages Act 120 of 1998 and the Reform of Customary Laws of Succession and Regulations of Related Matters Act 11 of 2009 reveals that their provisions almost appropriately reflect the common law marriage and intestate succession rules respectively. The Recognition of Customary Marriages Act has, furthermore, adopted the provisions of the Divorce Act of 1979. Section 28 of the Constitution read with the Children's Act 38 of 2005 has generally substituted the fundamental human rights for the unequal rights provided by the customary law of parent and child. The Maintenance Act 99 of 1998 has substituted the communal form of maintenance under customary law.Public, Constitutional, & International Law
LLD (International and Constitutional Law)
24
Ngobese, Wilmot Ronald Musa. « The continuity of life in African religion with reference to marriage and death among the Zulu people ». Diss., 2003. http://hdl.handle.net/10500/1263.
Texte intégralRésumé :
The world has become more and more religiously plural. It is therefore essential to acknowledge the meaningful aspects in the essence of all religions, including African Religion.
The dissertation seeks to highlight the concept, ”continuity of life” in African Religion. Special emphasis is placed on the Zulus due to the vastness of the African continent. Three areas are investigated to show that there is the belief in life after death in African Religion, as it is the case with all great world religions, such as Judaism, Islam and Christianity. These are the sacredness of life, marriage with the gift of children as a blessing from the ancestors, as well as rites and ceremonies associated with death which show that the dead are still alive in a mysterious form.
The conclusion is therefore that African Religion has a world status and should be included amongst the great world religions.Religious Studies and Arabic
M. Th. (Biblical Studies)
25
Dongmo, Kahou Paulette Flore. « Contribution à l’éradication des problèmes liés à la polygamie au Canada, au Cameroun et en Côte-d’Ivoire : essai féministe de théorie interdisciplinaire critique des différentes politiques de gouvernance ». Thèse, 2017. http://hdl.handle.net/1866/21174.
Texte intégral
26
Dogliotti, Rosa-Luisa Amalia. « Le theme du mariage mixte et/ou polygame comme foyer d'observation socioculturelle et interculturelle dans quatre romans francophones : mariages ou mirages ? » Diss., 2000. http://hdl.handle.net/10500/18647.
Texte intégralRésumé :
Summaries in French and EnglishText in French
Les romans analyses - Une si longue lettre et Un chant ecarlate de Mariama Ba, O pays, mon beau peuple! by d'Ousmane Sembene et Agar d' Albert Memmi - proposent tous une histoire se deroulant en Afrique et ayant pour theme le mariage mixte et/ou polygame, theme particulierement riche comme foyer d'observation socioculturelle et interculturelle des milieux evoques. Le chapitre 1 cerne le theme du mariage et ses diverses configurations mixtes et polygames dans les quatre roamns. Sont examines dans les chapitres suivants: les rapports familiaux et sociaux tels qu'ils sont vecus par les couples protagonistes; la polygamie, centrale aux deux romans de Ba et omnipresente dans celui de Sembene; les religions des societes concernees, telles qu' ell es affectent les couples en jeu; les images de la femme - et surtout de la femme africaine - qui ressortent des situations conjugates developpees par les auteurs; l'eventuelle influence du sexe de l'auteur sur la representation de la femme.
The novels analysed - Une si longue lettre and Un chant ecarlate by Mariama Ba, O pays, mon beau peuple! by Ousmane Sembene and Agar by Albert Memmi - all tell stories set in Africa and share the theme of mixed and/or polygamous marriage, a particularly fertile theme through which to focus a socio-cultural and intercultural examination of the social environments portrayed. Chapter 1 identifies the theme of marriage and the various mixed/polygamous configurations it assumes in the four novels. The succeeding chapters examine: family and social relationships as experienced by the protagonists; polygamy, central to both novels by Ba and omnipresent in Sembene's novel; the religions of the societies portrayed, insofar as they affect the couples concerned; the images of woman - and particularly the Afiican woman - emerging from the marital situations developed by the authors and, finally, the possible influence of authorial gender on the presentation of woman.
Classics and Modern Euorpean Languages
M.A. (French)
27
Alnuaimi, Wadha. « THE EFFECT OF POLYGYNY ON FERTILITY IN THE UNITED ARAB EMIRATES, 1999 ». 2009. http://hdl.handle.net/1969.1/ETD-TAMU-2009-05-679.
Texte intégralRésumé :
An important question in the analysis of fertility is does the type of marital union matter? Is women's fertility affected by their marital union type? Does being in a monogamous or polygynous union have any effect on the number of children women will have? What is the nature of this difference? Does the social setting play a role? And, what kind of role does it have? Most studies, especially those based on African societies, where polygyny is most prevalent, note that female fertility is negatively associated with polygyny. This dissertation examines the polygyny-fertility relationship among married women in a different social setting, namely in an oil-rich country, that is, the United Arab Emirates. Using data from the 1999 National Family Survey for the Characteristics of the Native Households in the UAE, I was able to examine the effect of fertility using two statistical methods to model my dependent variables: Logistic Regression and Negative Binomial Regression.
My findings show that when controlling for numerous biological and social variables, polygyny has a positive effect on women?s current fertility, which is the likelihood of having a baby in the past 12 months, but a negative effect on women?s cumulative fertility, which is the children ever born to them. However, when the number of wives in the union was introduced into the models, polygyny effect on women?s current and cumulative fertility has disappeared, i.e., polygyny no longer has a significant effect on women?s fertility.
I discuss the implications of these findings for UAE national policy to increase the fertility of UAE women, an important consideration given that UAE nationals comprise only 20 percent of the UAE population in 2005.
28
Damar, Alita P. « HIV, AIDS and gender issues in Indonesia : implications for policy : an application of complexity theory ». Thesis, 2014. http://hdl.handle.net/10500/18691.
Texte intégralRésumé :
The aim of the study was to offer solutions for the enhancement of Indonesia’s HIV
and AIDS policy and to suggest future possibilities. In the process, the gendered
nature of the epidemic was explored. In light of the relatively lower rates of
employment among Indonesian women, this study also sought to gain insights into
the possible reasons for many women appearing to be attached to domesticity.
In the first phase of the study, interviews with stakeholders in HIV and AIDS
prevention were conducted, followed by a Delphi exercise involving 23 HIV and
AIDS experts. In the second phase, 28 women from various ethnicities were
interviewed, including those in polygamous and contract marriages. The overall
results were interpreted through the lens of complexity theory.
Fewer than half of the proposed objectives were approved by the experts in the
Delphi round. These were interventions mainly aimed at the risk groups while most
objectives relating to education about HIV and AIDS and safer sex for the general
public failed to obtain consensus. Reasons for the lack of consensus were
differences in perceptions associated with human rights, moral reasoning, the
unfeasibility of certain statements and personal conviction about the control of the epidemic. Emphasis on men’s and women’s innate characteristics; men’s role as
breadwinner; women’s primary role as wife, mother and educator of their children;
and unplanned pregnancies emerged as major themes from the qualitative phase.
While the adat and Islam revival movements may have endorsed the ideals of the
New Order state ideology, Javanese rituals regarded as violating Islam teachings
were abandoned. Ignorance about safer sex and HIV and AIDS was also established. Interpretation of the results through the lens of complexity theory revealed that the
national HIV and AIDS policy needs to encompass interventions for the general
population, which would include comprehensive sex education in schools and
media campaigns focusing on women. It was found that women’s vulnerability to
HIV and their penchant for domesticity appear to be associated with their
perceived primary role as wife and mother, as promoted by the adat-based New Order state ideology.Sociology
D. Litt. et Phil. (Sociology)
29
Makua, T. P. « Strategies for holistic health support of men in polygynous relationships ». Diss., 2014. http://hdl.handle.net/10500/14046.
Texte intégralRésumé :
The study has two separate but related aims, which are to explore the social and health experiences of men who are in polygynous relationships and to develop holistic health and social strategies to support men who are in polygynous relationships.
Objectives of the study were to identify the different permutations of polygynous relationships that related to health and social issues; to clarify the social status of men who are in polygynous relationship; to explore and describe the health experiences of men in polygynous relationship; to explore and describe the social experiences of men in polygynous relationship; to explore the spiritual experiences of men who are in a polygynous relationship; to describe and to generate holistic strategies to support men who are in a polygynous relationships.
Method: In this study, the researcher used descriptive and interpretive phenomenological processes to develop a range of holistic strategies to support men who were in polygynous relationships. The researcher described the experiences and developed interpretations based on the lived experiences that the men reported.
Findings: Polygyny remains the reality within the Bapedi tribe in Sekhukhune area. The practice of polygyny is not only for the affluent as indicated in most literature but is also practiced as a corrective strategy for families who are experiencing marital problems. Polygyny is not viewed as abusive to the women and children but rather beneficial to the women. It helps to reduce the risks of the development of cervical cancer that is predisposed by frequency of sexual intercourse. Polygyny promotes the morals within the communities, as children grow up within the two parents’ environment as opposed to the rising numbers of single parent families. Polygyny practice in the Sekhukhune areas is a voluntary choice and not a forced marital arrangement.
Conclusions and recommendations: The researcher recommended policy guidance to support health practitioners with strategies to assist members of polygynous families in need of help. The policy also guides employers to recognise and to register the second or third wife as beneficiaries of the working husband.Health Studies
D. Litt. et Phil . (Health Studies)
30
Muchabaiwa, Wonder. « Gender dynamics of the small house phenomenon in the Harare Metropolitan Province, Zimbabwe ». Thesis, 2018. http://hdl.handle.net/10500/25554.
Texte intégralRésumé :
Text in EnglishThe small house phenomenon amongst the Shona people in contemporary Zimbabwe forms part of the relationship and household arrangements amongst certain heterosexual couples. In cases where partners engage in small house relationships, it has specific implications for existing marriage and family dynamics. The study sought to address the question: What are the perceptions on gender dynamics of the small house phenomenon as an emerging family structure in contemporary Zimbabwean society? The relative newness as well as the secretive nature and complexity of the small house relationship, render the nuances of gender dynamics in such contexts worth exploring to add value to the Sociology of Families and gender dynamics. The research was conducted in Harare metropolitan province and adopted social exchange theory and African feminism to illuminate the gender dynamics in small house households. It utilised a qualitative research paradigm and employed in-depth interviews to collect data from 30 participants who were purposively sampled. Findings of the study reveal that although the small house relationship may at times be informed by the ideals of traditional Shona polygynous marital practices, it differs in several respects with polygyny as it attempts to adapt to the socio-economic demands of the 21st century. The study uncovers that the social exchanges in small house relationships are not only gendered, but also based on inequalities relating to class, age and lineage. The small house relationship at times perpetuates gender inequalities between the partners involved. The study exposed how certain small house relationships were inundated with a myriad of problems including gender-based violence, financial constraints and increased susceptibility to HIV and AIDS and other STIs. Problems experienced in small house households are often exacerbated by the secretive nature of the relationship. Furthermore, a form of hegemonic masculinity and emphasised femininity, which are manifestations of the deeply entrenched patriarchal hegemony in the Shona culture, results in asymmetrical intimate relations. It was also revealed that small house households may inadvertently violate children’s rights, including opportunities to access and secure education and social security. Reportedly, disengaged fatherhood in the context of the small house can affect children’s welfare and socialisation negatively.
Sociology
D. Phil. (Sociology)