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Littérature scientifique sur le sujet « Polygamy Polygamy. Polygamy »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 2 février 2022

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Articles de revues sur le sujet "Polygamy Polygamy. Polygamy"

Mwambene, Lea. « What is the future of polygyny (polygamy) in Africa ? » Potchefstroom Electronic Law Journal / Potchefstroomse Elektroniese Regsblad 20 (9 novembre 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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Fall, Khadi. « On Polygamy ». Iowa Review 28, n^o 2 (juillet 1998) : 31–32. http://dx.doi.org/10.17077/0021-065x.4990.

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Bullock, Nerida. « Tar & ; Feathers : Agnotology, Dissent, and Queer Mormon Polygamy ». International Journal of Religion 1, n^o 1 (22 novembre 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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Astari, Rika, Betty Mauli Rosa Bustam, Haji Mohammad Bin Seman, Firdaus Wajdi et Choirul Mahfud. « UNDERSTANDING QURANIC WORD OF KHIFTUM : A COMPARATIVE PERCEPTION ON POLYGAMY AMONG INDONESIAN AND MALAYSIAN SOCIETY ». Humanities & ; Social Sciences Reviews 8, n^o 3 (22 juin 2020) : 1177–88. http://dx.doi.org/10.18510/hssr.2020.83120.

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Purpose: The purpose of this study is to compare Indonesian and Malaysian Muslims in understanding the term of polygamy in Qur’an according to surah Annisa: 3 through their perspectives and perceptions of the word of khiftum. Methodology: This is a qualitative study which employs library material analysis with enrichment from questionnaire field observation and interview. Several material objects used such as Alwafi dictionary and Diwan dictionary. The difference in its meaning was analyzed by lexical decomposition. Field research was conducted in Indonesia and Malaysia. The impact of distinguishing between the words of khiftum meaning with polygamy’s theme in both countries compared and examined by descriptive statistics analysis. Main Findings: It was found that perception, the culture of context on polygamy and social views as well as legal policies of government on polygamy were influential in the translation of the word of khiftum in Qur’an. Applications: The significance of this research is to understand the correlation of different cultural backgrounds with people's insight into the related verses and people's responses to the practice of the verses. Novelty/Originality of this study: The current research contributes to the literature by providing in-depth knowledge about polygamy in two different cultures in light of the Quran and Islam. it will reveal the different meanings of the word of khafa, and describe the Malaysian and Indonesian Muslim points of view on the issue of polygamy as stipulated in Qur’an. The significance of this research is to understand the correlation of different cultural backgrounds with people's insight into the related verses and people's responses to the practice of the verses.

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Rohman, Abdur. « POLIGAMI ». AGENDA : Jurnal Analisis Gender dan Agama 2, n^o 1 (18 mars 2020) : 25. http://dx.doi.org/10.31958/agenda.v2i1.1988.

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

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Mas'ud, Muhamad, Asep Abdurrahman et Faiz Fikri Al-Fahmi. « POLIGAMI/POLIGINI PERSPEKTIF HUKUM ISLAM ». ISLAMIKA 13, n^o 2 (29 décembre 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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Muzakki, Ahmad. « SOSIOLOGI GENDER : Poligami Perspektif Hukum Islam ». LISAN AL-HAL : Jurnal Pengembangan Pemikiran dan Kebudayaan 10, n^o 2 (9 décembre 2016) : 353–72. http://dx.doi.org/10.35316/lisanalhal.v10i2.128.

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Polygamy has been a debate among some scholars of Islam about whether or not to allow it.After investigation, the actual points of that debate can be found in the practice of polygamy that happen in society. Gender activists who disagree and opposed poligamy actually oppose the practice of polygamy that opposes polygamy lies in the practice of polygamy that oppressdespoticalyto women.Hence the verse about the permissibility of polygamy should not be deprived to legalize the satisfication of the sexual libido of mens.Otherwise, thatverse should be placed in the study of sharia law that releases with no disregard the historical aspects of the practice of polygamy which is exemplified by the Prophet.With this perspective, the dimensions of morality in the verse of polygamy become the central point for consideration,because, the law without ethics is a wicked, and ethics without law is justutopia that far from harmonious and desirable social regulation building.Necessarily Muslims, who want to polygamy, not only follow the Sharia law but also followthe regulations of law that applied in Indonesia.Â

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Noval, Yusri. « TELAAH KRITIS PANDANGAN ULAMA DAYAH ACEH UTARA DAN ATURAN KHITENTANG ATURAN PERKAWINAN POLIGAMI ». Syariah Jurnal Hukum dan Pemikiran 16, n^o 1 (10 octobre 2017) : 87. http://dx.doi.org/10.18592/sy.v16i1.987.

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The issue of polygamy is a hot issue that to be debated continuesly. One side polygamy is claimed as exploitation and hegemony of male to female. On the other hand, polygamy is seen have normative reference and it considered as one of the solutions to solve the problems of in infidelity and prostitution. The Indonesian government has been reform the rules of polygamy. In KHI, although it adheres to the principle of monogamy, but the government is still open opportunity for polygamy. However, this rule of KHI is critized bythe dayah scholars of North Aceh. The overview of Ulama dayah is that polygamy rules made by the government out of the Shari’a corridors. Also that issueto be politicied and adopt the rules of the west to complicate polygamy practise and legalized prostitution. Therefor, this study aim to examine and analyze the rules of KHI regarding polygamy from sharia aspect, social, cultural, welfare and others. Also, analyze and critize the views and thoughts of dayah scholar about the rules of polygamy in KHI.

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Nielsen, Michael. « Opinions regarding Polygamy among LDS Church Members : Demographic Predictors ». Archive for the Psychology of Religion 31, n^o 2 (mai 2009) : 261–70. http://dx.doi.org/10.1163/157361209x427788.

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People's opinions toward polygamy were examined in a study of 1369 adults who were current or former members of the Church of Jesus Christ of Latter-day Saints. Questions addressed several areas: polygamy and the law, respondents’ perceptions of polygamous women, the potential link between legalizing gay marriage and legalizing polygamy, polygamists’ reliance on social welfare programs, and the ability of teens raised in polygamy to leave that lifestyle. Consistent with the contact hypothesis, multiple regression analyses showed that people who knew a polygamist held more favorable opinions of polygamy. Polygamists, men, infrequent church attenders, and older people also tended to hold more favorable opinions of polygamy. Educational attainment showed weak associations with opinions, while marital status failed to predict opinions toward polygamy.

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Fahimah, Iim. « POLIGAMI DALAM PERSPEKTIF USHUL Al-FIQH ». Jurnal Ilmiah Mizani : Wacana Hukum, Ekonomi Dan Keagamaan 4, n^o 2 (7 juillet 2018) : 99. http://dx.doi.org/10.29300/mzn.v4i2.1014.

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Abstract: In the Qur’an, the issue of polygamy is only mentioned in verses 3 and verse 129. In verse 3 talks about the permissibility of polygamy, in verse 129 it talks about the difficulty and inability of a husband to do justice to wives. This means that the permissibility of polygamy is bound by strict conditions which means if the condition is not met, then polygamy should not be done. In the perspective of ushul fiqh to be reviewed is the polygamy verse which includes amr shigat and its legal implications and ta’arud al-adillah in the polygamy verse related to fair terms for polygamy perpetrators against his wives. The three editors used in the Qur’an are the orders of marrying women -women are considered good, so scholars differ when giving the meaning of the verse. Some say a maximum of 4, there are 8, there is also a limit of 16. Furthermore scholars also differed whether the rukhsah one, or more than one. In this case, the author is more likely to say that polygamy is rukhsah, while his azimah remains one. Polygamy is permissible if the situation requires polygamy, but if with monogamy there is no problem, then monogamy is better.

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Thèses sur le sujet "Polygamy Polygamy. Polygamy"

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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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 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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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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Livres sur le sujet "Polygamy Polygamy. Polygamy"

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

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

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Mormon polygamy : A history. Salt Lake City, Utah : Signature Books, 1986.

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Chime, Igwe Kingsley. Polygamy and Christian religion. 2^e éd. Enugu, Nigeria : Johnny Harmony Press, 2002.

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Maillu, David G. Our kind of polygamy. Nairobi : Heinemann Kenya, 1988.

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Mormon polygamy : A history. 2^e éd. Salt Lake City, Utah : Signature Books, 1989.

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Chapitres de livres sur le sujet "Polygamy Polygamy. Polygamy"

Ali, Moulavi Chiragh. « Polygamy ». Dans 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 ». Dans 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 ». Dans 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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Al-Krenawi, Alean. « Polygamy Today ». Dans 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 ». Dans 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) ». Dans 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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Sefcek, Jon. « Genetic Polygamy ». Dans Encyclopedia of Evolutionary Psychological Science, 3395–97. Cham : Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-319-19650-3_116.

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

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Legros, Dominique. « In Praise of Exotopy ». Dans Mainstream Polygamy, 1–11. New York, NY : Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4614-8307-6_1.

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Legros, Dominique. « Monogamy ? Exoticizing a 3,000-Year-Old Pre-Christian Western Tradition ». Dans Mainstream Polygamy, 13–30. New York, NY : Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4614-8307-6_2.

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Actes de conférences sur le sujet "Polygamy Polygamy. Polygamy"

Chirigati, Fernando, Harish Doraiswamy, Theodoros Damoulas et Juliana Freire. « Data Polygamy ». Dans 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 et Agus Hermanto. « A Sociohistorical Study of Polygamy and Justice ». Dans 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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Shomad, Bukhori Abdul, et Munirul Abidin. « Concept of Justice in Polygamy from Mohammad Quraish Sihab Perspective ». Dans 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 et Mrs Sri Murhayati. « Punishment for Polygamy Doer in The Perspective of Islamic Law in Indonesia ». Dans 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 et M. N. Nwohu. « Polygamy based Genetic Algorithm for Unmanned Aerial Vehicle (UAV) power optimization : A proposal ». Dans 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 ». Dans 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 et Ni Made Puspasutari Ujianti. « Can Local Law Prevent Polygamy ? A Case of Local Law Implementation in Bali ». Dans 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 ». Dans International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009922510381044.

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Purwanto, Muhammad Roy, Tamyiz Mukharrom, M. Roem Syibly et Ahmad Nurozi. « Polygamy in Muslim Countries : A Comparative Study in Tunisia, Saudi Arabia, and Indonesia ». Dans 2nd Southeast Asian Academic Forum on Sustainable Development (SEA-AFSID 2018). Paris, France : Atlantis Press, 2021. http://dx.doi.org/10.2991/aebmr.k.210305.082.

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Min, Gu, et Yang Feng. « An Improved Genetic Algorithm Based on Polygymy ». Dans 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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Rapports d'organisations sur le sujet "Polygamy Polygamy. Polygamy"

Magnima Kakassa, Arsène. Féminité et marginalité dans la prose postcoloniale : essai de réflexion sur la polygamie et le mariage arrangé dans Celles qui attendent de Fatou Diome. Edicions de la Universitat de Lleida, 2018. http://dx.doi.org/10.21001/luc.21.22.10.

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

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

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