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Marriage and Command Theory Polygamy

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Marriage and Command Theory Polygamy
Polygamy Polygamy means a system of marriage where one person has more than one spouse. There are two basic forms of polygamy: polyandry, where one woman has more than one husband, and polygyny, where one man has more than one wife (Merriam Webster dictionary). Over the course of history and at present, polygyny is by far the most common form of polygamy, though there have been some documented reports of the practice of polyandry in isolated societies (Al-Krenaw, 1995). Polygyny appears to be the only type of polygamy practiced in North America. While Polygyny is practiced in several societies in the world it is most common in Middle Eastern and African nations, where cultural and religious background continue to encourage its practice (Agadjanian, 2000). There has been growing concern and controversy about polygamy around the world. In many countries where polygamy has traditionally been practiced, there has been increasing encouragement for the restraint of polygamy to protect women from abuse and support gender equality. In the United States, there is increasing concern about the practice of polygamy and other abuses of women and children in fundamentalist communities (Altman & Ginat, 1996). Furthermore, these communities are composed of Christian, Jewish and Muslim believers. In this paper I will use two ethical theories Divine Command and Egoism to discuss the morals and ethics accepting polygamy. Let’s first begin with the assumption that religions are acceptable sources of morals. Morals are broad societal rules or guidelines that define the boundaries of acceptable behavior. In other words, morals are the principles that determine right and wrong in relation to human activity and character (The American Heritage Dictionary). Moral principles are most often expressed in terms of what should or should not be done. You shall do unto others as you would have them do unto you. Thou shall not steal. These rules fir together seem to create a framework that


References: Agadjanian, V. & Ezeh, C (2000). Polygyny, Gender Relations, and Reproduction in Ghana. Journal of Comparative Family Studies. 31. Ahmed, L. (1992). Women and Gender in Islam. New Haven: Tale University Press. Al-Krenawi, A. (1997). Social Work Practice with Polygamous Families. Child and Adolescent Social Work Journal. 14, 445-458. Altman, J. Ginat. (1996). Polygamous Families in Contemporary Societies. New York: Cambridge University Press. Westermarck (1913). The history of human marriage. Catholic Encyclopedia. Electronic version Retrieved March 18,2008 from www.knight.org/advent. Chapman, S. (2001). Polygamy, Bigamy and Human Rights Law. United States: Xlibris Committee on Polygamous Issues El Alami, D. & Hinchcliffe, D (1996). Islamic Marriage and Divorce Laws of the Arab World. London: Kluwer Law International 39-50. Hinman, L. (1998) Ethics: A Pluralistic Approach to Moral Theory. Kershaw, I. (2000). Nazi Dictatorship; Problems & Perspectives of Interpretation. The New York: Oxford University Press. The Effect of Polygamous Marital Structure on Behavioral, Emotional, and Academic Adjustment in Children: A Comprehensive Review of the Literature. (2002). Clinical Child and Family Psychology. 7 255-271. (21 April 2005). Bountiful women defend polygamy: Silent no more: Wives allow public unprecedented peek at lifestyle. National Post.

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