The Extent of Polygamy in Africa, Any Role for the Information Professionals in Curbing Further Spread?
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Legislating First Cousin Marriage in the Progressive Era
KISSING COUSINS: LEGISLATING FIRST COUSIN MARRIAGE IN THE PROGRESSIVE ERA Lori Jean Wilson Consanguineous or close-kin marriages are older than history itself. They appear in the religious texts and civil records of the earliest known societies, both nomadic and sedentary. Examples of historical cousin-marriages abound. However, one should not assume that consanguineous partnerships are archaic or products of a bygone era. In fact, Dr. Alan H. Bittles, a geneticist who has studied the history of cousin-marriage legislation, reported to the New York Times in 2009 that first-cousin marriages alone account for 10 percent of global marriages.1 As of 2010, twenty-six states in the United States permit first cousin marriage. Despite this legal acceptance, the stigma attached to first-cousin marriage persists. Prior to the mid- nineteenth century, however, the American public showed little distaste toward the practice of first cousin marriage. A shift in scientific opinion emerged in the mid-nineteenth century and had anthropologists questioning whether the custom had a place in western civilization or if it represented a throwback to barbarism. The significant shift in public opinion however, occurred during the Progressive Era as the discussion centered on genetics and eugenics. The American public vigorously debated whether such unions were harmful or beneficial to the children produced by first cousin unions. The public also debated what role individual states, through legislation, should take in restricting the practice of consanguineous marriages. While divergent opinions emerged regarding the effects of first cousin marriage, the creation of healthy children and a better, stronger future generation of Americans remained the primary goal of Americans on both sides of the debate. -
Marriages by Non-Religious Belief Organisations: Summary of Written Responses to the Consultation and Government Response
Marriages by Non-Religious Belief Organisations: Summary of Written Responses to the Consultation and Government Response This response is published on 18 December 2014 Marriages by Non-Religious Belief Organisations Summary of Written Responses to the Consultation and Government Response Response to consultation carried out by the Ministry of Justice. This information is also available at https://consult.justice.gov.uk/ Marriages by Non-Religious Belief Organisations: Summary of responses Contents Executive Summary 3 Introduction 6 Background 7 Types and number of responses 12 The Government’s Response 13 Consultation principles 16 Annex A – consultation on non-religious belief marriages: summary of responses 17 Annex B – List of group respondents 36 1 Marriages by Non-Religious Belief Organisations: Summary of responses 2 Marriages by Non-Religious Belief Organisations: Summary of responses Executive Summary Introduction 1. The consultation paper, Marriages by non-religious belief organisations, was published on 26 June 2014 in accordance with section 14 of the Marriage (Same Sex Couples) Act 2013 (“the 2013 Act”). Section 14 requires the Secretary of State to arrange for a review of whether the law should be changed to permit non-religious belief organisations1 to solemnize marriages in England and Wales. 2. The aim of the consultation was to seek views on whether there is a substantial case for permitting legally valid marriage ceremonies for those of humanist belief and potentially other non-religious belief, or whether the current approach should remain. We also sought views on which organisations would be captured by a change in the law and how such a change should be implemented. -
Civil Consequences of Marriage Within Statutory Prohibition: Effect of a Removal of the Impediment Donald J
Notre Dame Law Review Volume 29 | Issue 1 Article 6 10-1-1953 Civil Consequences of Marriage within Statutory Prohibition: Effect of a Removal of the Impediment Donald J. Prebenda Follow this and additional works at: http://scholarship.law.nd.edu/ndlr Part of the Law Commons Recommended Citation Donald J. Prebenda, Civil Consequences of Marriage within Statutory Prohibition: Effect of a Removal of the Impediment, 29 Notre Dame L. Rev. 80 (1953). Available at: http://scholarship.law.nd.edu/ndlr/vol29/iss1/6 This Note is brought to you for free and open access by NDLScholarship. It has been accepted for inclusion in Notre Dame Law Review by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. NOTRE DAME LAWYER The writer favors the opposite position, namely, that no abrogation should be grarited, in cases where the basis for the petition is pecuniary interests, such as title to property, heirship, and the like. Either on the grounds of estoppel, or simply in principles of equity, adoptive parents should not be permitted to alter the status of the child as it best suits their financial interests for the moment. Joseph T. Helling. Domestic Relations CIVIL CONSEQUENCES OF MARRIAGE WITHIN STATUTORY PROHIBITION: EFFECT OF A REMOVAL OF THE IMPEDIMENT In the United States statutory provisions concerning marriage are multiple and diversified. The legislatures of each state, empowered by constitutional authority to protect and safeguard public morals, have enacted what may be termed protective standards in regard to classes of people who may legally enter into a marital relationship. -
Marriage Outlaws: Regulating Polygamy in America
Faucon_jci (Do Not Delete) 1/6/2015 3:10 PM Marriage Outlaws: Regulating Polygamy in America CASEY E. FAUCON* Polygamist families in America live as outlaws on the margins of society. While the insular groups living in and around Utah are recognized by mainstream society, Muslim polygamists (including African‐American polygamists) living primarily along the East Coast are much less familiar. Despite the positive social justifications that support polygamous marriage recognition, the practice remains taboo in the eyes of the law. Second and third polygamous wives are left without any legal recognition or protection. Some legal scholars argue that states should recognize and regulate polygamous marriage, specifically by borrowing from business entity models to draft default rules that strive for equal bargaining power and contract‐based, negotiated rights. Any regulatory proposal, however, must both fashion rules that are applicable to an American legal system, and attract religious polygamists to regulation by focusing on the religious impetus and social concerns behind polygamous marriage practices. This Article sets out a substantive and procedural process to regulate religious polygamous marriages. This proposal addresses concerns about equality and also reflects the religious and as‐practiced realities of polygamy in the United States. INTRODUCTION Up to 150,000 polygamists live in the United States as outlaws on the margins of society.1 Although every state prohibits and criminalizes polygamy,2 Copyright © 2014 by Casey E. Faucon. * Casey E. Faucon is the 2013‐2015 William H. Hastie Fellow at the University of Wisconsin Law School. J.D./D.C.L., LSU Paul M. Hebert School of Law. -
Mini-Dissertation Submitted in Partial Fulfillment of The
A Multidisciplinary Analysis of Prevalence of Polygamous Marriages in the Gambia MINI-DISSERTATION SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF PHILOSOPHY IN MULTIDISCIPLINARY HUMAN RIGHTS LAW CENTRE FOR HUMAN RIGHTS, FACULTY OF LAW UNIVERSITY OF PRETORIA SUBMITTED BY NUHA SAIDY STUDENT NO: 15265545 SUPERVISOR PROFESSOR M HANSUNGULE May 2017 1 © University of Pretoria Declaration I declare that this mini dissertation is my original work. Where other peoples work has been used either from print or internet, this has been properly acknowledged and referenced in accordance with the requirements of the department. I have not used work previously produced by another student or any other person to hand in as my own. I have not allowed, and will not allow, anyone to copy my work with the intention of passing it off as his or her own work. Signature of student…………………………… Date………………………… 2 © University of Pretoria ACKNOWLEDGEMENTS Firstly, author would like to express loving gratitude to her finance, Margrieta Jansen and her husband, Meinte, who all inspired the author to continue with the study, motivated and stood by the author in times of distress. I would also like to thank Prof. Michelo Hansugule, my thesis advisor, for his patience, guidance, wisdom, support and understanding in the formulation and completion of this paper. His kindness and understanding allowed this research to be conducted from beginning to end. I am also grateful to following people: Cristiano D’orsi, Peter Mendy (human rights activist in the Gambia) and Sherrif Kumba Jobe (Barrister and Solicitor) for their diligently and carefully reviewed all the drafts and provided insightful comments to make this mini-dissertation more meaningful, coherent and of the highest possible quality. -
The Brides of Boko Haram: Economic Shocks, Marriage Practices, and Insurgency in Nigeria∗
The Brides of Boko Haram: Economic Shocks, Marriage Practices, and Insurgency in Nigeria∗ Jonah Rexery University of Pennsylvania January 9, 2019 Abstract In rural Nigeria, marriage markets are characterized by the customs of bride-price – pre-marital payments from the groom to the family of the bride – and polygamy – the practice of taking more than one wife. These norms can diminish marriage prospects for young men, causing them to join violent insurgencies. Using an instrumental variables strategy, I find that greater inequality of brides among men increases the incidence of militant activity by the extremist group Boko Haram. To instrument for village-level marriage inequality, I exploit the fact that young women delay marriage in response to good pre-marital economic conditions, which increases marriage inequality more in polygamous areas. Supporting the mechanism, I find that the same positive female income shocks which increase marriage inequality and extremist activity also reduce female marriage hazard, lead women to marry richer and more polyga- mous husbands, generate higher average marriage expenditures, and increase abductions and violence against women. The results shed light on the marriage market as an important but hitherto neglected driver of violent extremism. JEL Classifications: D74, J12, Z12, Z13 Keywords: marriage market, traditional cultural practices, extremism, conflict, income shocks ∗For their insightful comments, I thank Camilo Garcia-Jimeno, Guy Grossman, Nina Harrari, Santosh Anagol, Cor- rine Low, Robert Jensen, -
(UK), FICMC, CEDR International Accredited Mediator Abuja, Nigeria [email protected] TEL: +2348033230207
DR DINDI, NTH NURAEN T.H. DINDI ESQ. PhD, LL.M, BL, AClarb (UK), FICMC, CEDR International Accredited Mediator Abuja, Nigeria [email protected] TEL: +2348033230207 SUMMARY: To develop a professional career while making positive contribution to the success of a dynamic organization that recognizes and encourages diligence, integrity, and honesty. BIODATA: Date of Birth: 17TH November, 1958 Place of Birth: Lagos Island Nationality: Nigerian State of Origin: Ogun State Local Government Area: Abeokuta North Marital Status: Married Permanent Home Address 42, Ibukun Street, Surulere, Lagos EDUCATION: Doctor of Philosophy (PhD), Islamic Law February, 2012 Ahmadu Bello University, Zaria, Kaduna State Masters in Law (LL.M), Islamic Law December, 1998 Ahmadu Bello University, Zaria, Kaduna State B.L (SCN 007995A) October, 1986 Nigeria Law School, Lagos Bachelor of Law (LL.B {Comb. Hons}, Islamic & Common Law) July, 1984 University of Sokoto (now Usman Dan Fodio), Sokoto Higher School Certificate (H.S.C) June, 1980 Federal School of Art & Science, Sokoto West African School Certificate (WASC) June, 1976 Ansar-Ud-Deen College, Isolo, Lagos First School Leaving Certificate (FSLC) December, 1971 Salvation Army Primary School, Surulere, Lagos Fellow (FICMC) November, 2017 Institute of Chartered Mediators and Conciliators (ICMC), Nigeria. DR DINDI, NTH Associate Member (ChMc) November, 2010 Institute of Chartered Mediators and Conciliators (ICMC), Nigeria. CEDR 2013 International Accredited Mediator NCMG International /CEDR Mediation Accreditation, -
The Modern Opinions Regarding Polygamy of Married Men and Women in Dakar
SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Independent Study Project (ISP) Collection SIT Study Abroad Fall 2013 The oM dern Opinions Regarding Polygamy of Married Men and Women in Dakar Hannah Fried-Tanzer SIT Study Abroad Follow this and additional works at: https://digitalcollections.sit.edu/isp_collection Part of the Family, Life Course, and Society Commons Recommended Citation Fried-Tanzer, Hannah, "The odeM rn Opinions Regarding Polygamy of Married Men and Women in Dakar" (2013). Independent Study Project (ISP) Collection. 1680. https://digitalcollections.sit.edu/isp_collection/1680 This Unpublished Paper is brought to you for free and open access by the SIT Study Abroad at SIT Digital Collections. It has been accepted for inclusion in Independent Study Project (ISP) Collection by an authorized administrator of SIT Digital Collections. For more information, please contact [email protected]. 1 The Modern Opinions Regarding Polygamy of Married Men and Women in Dakar Fried-Tanzer, Hannah Academic Director: Diallo, Souleye Project Adviser: Gaye, Rokhaya George Washington University French and Anthropology Senegal, Dakar Submitted in partial fulfillment of the requirements for Senegal: National Identity and the Arts Program SIT Study Abroad, Fall 2013 2 Table of Contents Abstract 2 Introduction and Historical Context 3 Methodology 9 Findings/Interviews 11 Monogamy 11 Polygamy 13 Results and Analysis 21 Misgivings 24 Challenges 25 Conclusion 25 Works Cited 27 Interviews Cited 29 Appendix A: Questionnaire 30 Appendix B: Time Log 31 3 Abstract Polygamy is the practice in which a man takes multiple wives. While it is no longer legal in certain countries, it is still allowed both legally and religiously in Senegal, and is still practiced today. -
Family Law and Forced Marriage in NSW
Factsheet 11 Family Law and Forced Marriage in NSW When can a person get married in Australia? Anyone over the age of 18 can get married provided they fully and freely consent to the marriage. The only people who can give their consent to be married are the two people getting married. A parent, family or cultural groups cannot decide that a person should be married. Forcing someone to get married, either in Australia or overseas is a crime. If a person is aged 16 or 17, they need special permission from a Judge and their parents to be legally married. In Australia no one under the age of 16 can get married in any circumstances. What is an arranged marriage and what is a forced marriage? Arranged marriages are common in many different cultures and can be valid under Australian law. An arranged marriage occurs when a partner is selected for a person to marry. The parties have an opportunity to meet one another and give their own consent before getting married. A forced marriage occurs if someone does not want to marry another person but gets married because of external pressure such as family, religious or cultural pressure. In these marriages one or both parties do not freely and fully consent to marry the other person but do so because of force, duress or threats. These types of marriages are illegal in Australia and carry a maximum sentence of seven to nine years in prison. Forced marriage can occur in both Australia and overseas. In Australia it is a crime for someone to officiate a marriage if they know that one or both parties do not consent, or if someone is underage. -
Susan Rodgers Sire Gar in a Gathering of Batak Village Grandmothers In
A BATAK LITERATURE OF MODERNIZATION* Susan Rodgers Sire gar In a gathering of Batak village grandmothers in my house in 1976 to tape record some traditional ritual speech, one old ompu* 1 took the time to survey the changes in Batak kinship she had witnessed in her lifetime. Like many of her contemporar ies, she spoke warmly of the "more orderly" kinship world of her childhood, when people "still married who they should." She contrasted this halcyon age to present- day conditions: young people were marrying against the grain of the adat, house holds were ignoring their adat obligations to lend labor assistance to relatives in favor of concentrating on their own fields and farmwork, and her neighbors were beginning to forget some of the courtly eulogistic terms once used in addressing kinsmen. Fixing me with a stare and breaking out of her customary Angkola Batak2 into Indonesian, she delivered a final withering epithet on modern-day Batak family life: just one quality characterized it, "Merdeka di segala-gala--Freedom in every thing! " Change in the Angkola Batak kinship system in the last seventy to eighty years has indeed been considerable. Many of these changes have been reflected in Batak literature, which, in turn, has influenced the process. In fact, Batak oral and written literature has served the Batak as a medium for reformulating their kinship system in a time of rapid educational improvements, migration out of the ethnic homelands, and increasing contact with other ethnic societies and Indonesian nation al culture. In this paper I would like to investigate the relationship between Angkola Batak kinship and its locally authored literature as the society has modernized, fo cusing in particular on the subjects of courtship and marriage. -
Patriarchy: a Driving Force for the Abuse of Reproductive Rights of Women in Nigeria
www.ijird.com February, 2016 Vol 5 Issue 3 ISSN 2278 – 0211 (Online) Patriarchy: A Driving Force for the Abuse of Reproductive Rights of Women in Nigeria Felicia Anyogu Associate Professor, Faculty of Law, Nnamdi Azikiwe University, Awka, Nigeria B. N. Okpalobi Associate Professor, Faculty of Law, Nnamdi Azikiwe University, Awka, Nigeria Abstract: Reproductive health is a state of complete psychological, physical and social well-being of individuals and reproductive health rights means that everyone has the right to integral well-being in reproductive concerns. This further implies people have the right to practice sexual relationships, reproduce, regulate their fertility, enjoy sexual relationships and protection against sexually transmitted diseases and so on. Women in Nigeria are in every context socially, economically, legally and culturally disadvantaged as a result of the deep patriarchal nature of the Nigerian society. Patriarchy is also the root of the cultural norms and traditions which are all forms of abuse of the reproductive rights of women. This paper looks at patriarchy as the root of the subjugation of women in Nigeria and analyses its overriding effect on all the factors that militate against the reproductive rights of women. Recommendations that will make a positive change if adhered to, shall also be proffered. Keywords: Patriarchy, abuse, reproductive rights, women, Nigeria. 1. Introduction The Constitution of the Federal Republic of Nigeria (1999) in Chapter IV guarantees the Right to Life (S. 33) to all citizens. The enjoyment of good health, and by extension reproductive health is incidental on right to Life but these are not guaranteed as of right by the Constitution since they are not presented as fundamental. -
Marriage and Divorce in Islamic and Mormon Polygamy: a Legal Comparison
Intermountain West Journal of Religious Studies Volume 1 Number 1 Inaugural Issue Article 6 2009 Marriage and Divorce in Islamic and Mormon Polygamy: A Legal Comparison Nate Olsen University of Utah Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation Olsen, Nate "Marriage and Divorce in Islamic and Mormon Polygamy: A Legal Comparison." Intermountain West Journal of Religious Studies 1, no. 1 (2009). https://digitalcommons.usu.edu/imwjournal/vol1/iss1/6 This Article is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Intermountain West Journal of Religious Studies by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Olsen: Islamic/Mormon Polygamy 87 Nate Olsen Nate Olsen is a J.D. candidate at the S. J. Quinney College of Law, where he serves on the 2009–10 Board of Editors of the Utah Law Review. He graduated magna cum laude from Brigham Young University with a B.A. in Spanish and a minor in history. 88 IMW Journal of Religious Studies Vol. 1:1 Nate Olsen Marriage and Divorce in Islamic and Mormon Polygamy: A Legal Comparison This paper compares how Islam and Mormonism crafted the legal frame- work of polygamy in an attempt to afford women important protections against its inherent inequality. Islam and Mormonism provided these safeguards by regulating how parties entered polygamy and by allowing women to initiate di- vorce. I. INTRODUCTION In the fifth year of the Hijrah, Mohammad received a revelation that ush- ered in the age of Shari’ah, or Islamic holy law: “To thee We sent the Scripture in truth .