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Essay on polygyny
Determinants of polyandry and polygyny
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Polygyny is a topic that existed in a great amoung of societies that are being investigated by anthropologist. In the Standard Cross-Cultural Sample (SCCS), 83.8% of societies are socially polygynous; 28% are coded as more than 40% of marriages being polygynous. However, the proportion of polygynous marriage could be small, especially in hunter-gatherer or foraging societies where people gather resources or wealth through collecting and accumulation. Under this condition, polygyny may thus be a facultative reproductive strategy that increased with defensible resources such as the human labor that could be used in food collection and tool making. Studies showed that this derives from animal behavior; for example, polygynous male birds compete for female birds by occupying a great piece of territory, which contains a large amount of vegetation to serve for breeding (Barber, 2008). When applied to human, the resource-defense theory indicates that polygyny achieve equivalent reproductive success or inclusive fitness, by sharing the resources of a wealthy man as they would through monogamous marriage to a poorer husband (Hames, 1996).
Even though the resource-defense explanation for polygyny is well supported by data on animal breeding system, some anthropologist, such as White (1998) questioned its relevance with to our species, even if some other anthropologists disagree. This research introduced several resource-defense hypothesis and those of key rival determinants of polygyny. More specifically, scarcity of males resulted from male-male competition and severe climate, using data from the SCCS of women in polygynous or monogynous unions in 186 societies with data broken down into over one thousand variables.
Assuming that the s...
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Hames, R. (1996). Costs and benefits of monogamy and polygyny for Yanomamo women.
Ethology and Sociobiology, 17, 181-199.
Huber, B. R., Danaher, W. F., & Breedlove, W. L. (2011). New Cross-Cultural Perspectives on Marriage Transactions. Cross-Cultural Research, 45(4), 339-375.
Marlowe, F. W. (2003). The Mating System of Foragers in the Standard Cross-Cultural Sample. Cross-Cultural Research, 37(3), 282.
Marlowe, F. W. (2007). Hunting and gathering: The human sexual division of foraging labor. Cross-Cultural Research, 41, 170-195.
White, D. R., & Burton, M. L. (1988). Causes of polygyny: Ecology, economy, kinship, and warfare. American Anthropologist, 90, 871-887.
To begin, I think it is important to analyze the difference between “sex” and “gender”. Up until researching for this paper, I though that the two terms were interchangeable in meaning, rather, they are separate ideas that are connected. According to Mary K. Whelan, a Doctor of Anthropology focusing on gender studies, sex and gender are different. She states, “Western conflation of sex and gender can lead to the impression that biology, and not culture, is responsible for defining gender roles. This is clearly not the case.”. She continues with, “Gender, like kinship, does have a biological referent, but beyond a universal recognition of male and female "packages," different cultures have chosen to associate very different behaviors, interactions, and statuses with men and women. Gender categories are arbitrary constructions of culture, and consequently, gender-appropriate behaviors vary widely from culture to culture.” (23). Gender roles are completely defined by the culture each person lives in. While some may think that another culture is sexist, or dem...
In addition Bateman (1948) suggested that sexual selection is defined by the different levels of investment by each sex to their offspring. Females invest more heavily in offspring as fertilisation, gestation and placentation all occur within...
Polygamous marriages in Tibet were the basis of an article by Melvyn Goldstein, the articles specific focus was on a unique type of marriage they practice called fraternal polyandry where several Tibetan brothers marry one wife. Age determination is the method in which each brother is place; sexual aspects of the marriage are age-related as well as how children are treated within family groups. Discussed also within the article was family planning and how these polyandry marriage are celebrated.
For centuries now, we have been taught by society that being monogamous is the socially accepted norm. In fact, having more than one marital or sexual partner in many cultures is considered to be taboo. Yet that leaves many people wondering how that tradition was even constructed and whether or not we should continue to live in a monogamous manner. In this paper, we are going to examine if being monogamous is truly a part of human nature and whether or not we are meant to be with only one marital or sexual partner throughout the course of our lives. Now more so than ever, society is moving in a direction that challenges traditional ways of life and many people are no longer following this socially constructed norm. In fact, monogamy has become a very popular, controversial topic that is continuously being addressed by the media and it has people second-guessing if remaining monogamous fits their ideal lifestyle. This is an especially important topic for our generation, due to the fact that we are currently at the stage in our lives where we set goals for ourselves that will pave the roads of our futures. Deciding whether or not to be monogamous is just as important as picking career paths and it holds just as much significance in the way it affects the rest of our lives. This is a problem in relational communication because whether we decide to be monogamous or non-monogamous, our decision will ultimately affect the way we interact with others and the way we approach intimate relationships. With today’s society slowly moving against monogamy, it’s time to decide if limiting ourselves to one marital and sexual partner is really in our nature, or if it’s just a tradition of the past that no longer holds the social significance that ...
Galton, F. (1975). The history of twins as a criterion of the relative powers of nature and nurture. Journal of the Royal Anthropological institute, 5, 391-406. [8]
In today’s world many people have had different views and ideas on what polygamy really is, is it morally wrong? In this paper you are going to learn what polygamy is, who practices it, the affects that it has on children, wives and the husbands, risk factors, and most importantly why it is morally wrong.
Anthropological studies of kinship and marriage can also provide an understanding that within any society marriage and the family will change over time.
Although men and women have significant biological differences, the question whether gender-specific labels stems from these biological differences or are gender constructed remains a polarised nature versus nurture debate. Whether it is through the process of socialisation or genetic make-up, “gender identity” is given from a person’s birth, determining how a person culturally interacts and the expectations society places on them. Along with a “gender identity” comes a whole set of “norms”, “values” and so-called “gender characteristics”, which are supposed to define the differences between a male and a female. According to the World Health Organisation (n.d.), the term “sex” is often used to define the biological and physiological differences between a male and female. The World Health Organisation (n.d.) also state that the term “gender” refers to the social and cultural differences which are “socially constructed” and characterised by appropriate gender behavioural traits. Although scientists currently believe that since pre-historic times, men and women have been regarded as the “hunters and gathers”, laying the foundation for the “division of the sexes”, this long-term cast-iron notion has been recently challenged. For example, Pringle (1998) makes the point that American archaeologists, Professor Olga Soffee, Professor David Hyland and James Adovasio, proposed that hunting wasn’t about hurling spears, while the women watched on, but was a technique called “Net hunting” and was a communal activity which also involved the labour of children and women. Moreover, through anthropological research, Soffer discovered that women were critical for survival and “dug starchy roots and collected other plant carbohydrates essential to ...
Wilton, Tamsin. "Which One's the Man? The Heterosexualisation of Lesbain Sex." Gender, Sex, and Sexuality. New York: Oxford University, 2009. 157-70. Print.
Before I moved to the city, I never gave too much thought to sexuality. For me growing up in a small, conservative town in Indiana, exploring sexual identity was not a question. In my town, I only ever saw boy-girl relationships. Boys and girls went to dances together, boys and girls held hand and boys and girls kissed. There was an overwhelming representation of heterosexuality and consequently I presumed everyone expressed the same sexuality. I became accustomed to seeing and experiencing heterosexuality as a norm, that when I moved to Chicago it was an eye opener to the ignorance, not only of my hometown, but western society as a whole regarding the reoccurring dominance of heterosexuality. Granted Indiana contains a controversial past and
Matrilineal descent is most common among horticulturalists and farming communities where productive work is more often carried out by women (h197). In matrilineal descent groups women have lots of authoritative power and control over their society, but do not have exclusive control as do men in patrilineal descent groups (h197). In matrilineal descent groups the role of husbands differs greatly from that of patrilineal descent groups; typically the wife’s brother takes care of tasks such as: distributing goods, organizing work, enforcing rules, supervision of gatherings, and more (h201). Matrilineal descent groups help empower women in many ways such as solidarity in labour pools, (h197) and the ease of separation from unsatisfactory husbands
“Polygyny is the marriage of one man to more than one woman at the same time” (Powell 167). This structure of marriage is prevalent among the families of Okonkwo’s village, and Okonkwo himself has three wives. A man with many wives was looked upon in a better light than a man with only one wife or no wife at all. In the novel, Okonkwo is said to have had a hard start as a young man because “he neither inherited a barn, nor a title, nor even a young wife” (Achebe 18). Men view wives as a means to gain titles and respect as well as extra labor power for thier combines. Women bring a number of benefits to a man: sexual services, reproductive power, labor, farms for women’s crops, in-laws with goods, land, and livestock. Men typically have only one wife if they lacked wealth (Amadiume 30-31). This is a feminist issue because the people of the village treat women as property that can be inherited. A feminist critic sees how polygyny devalues women and treats them the same as animals. According to Nigerian law, a woman is categorized “as an object who is not quite human” (Bazza 176). In Nigeria, if a woman is involved in polygyny and her husband divorces her for whatever reason, she cannot remarry and often turns to prostitution or extreme poverty for herself and her children (Kunhiyop 44). There is no good that comes from polygyny for
Polygamy causes children to grow up faster than needed, experiencing adult like experiences. Becoming married as young as fourteen, and marrying a man that ages much older. Escaping a polygamous community clearly depicts a difficult task, as much as this idea appears to be emphasized and craved for, women are too afraid. Attempting to escape means risking the chance of them getting caught and taken away from their own children. They are deprived of their money and therefore, if they escape successfully, then they are already homeless. Competing for the attention and respect from the husband depicts a conflict many wives’ face. The social status of wives’ go down once the husband no longer longs for affection. Children are victims of both, physical and sexual abuse from father or other family members. Family members could also include step-family members. The abuse that these children face often cause them to have anxiety in the
3. In other countries, a reason why people engage in polygamous relationships involve the increase of children for labor. Another indicator is dealing with the overpopulation of women and maintaining control over them. It is also mainly in societies that consist of men with intense sexual desires and “lengthy post-partum sexual taboos” (Religious Tolerance, 2001).
One of the most controversial type of marriage to modern day society is polygamy. Polygamy is the practice of simultaneously having multiple spouses. Polygamy is often depicted in this nature due to the fact it contrasts with the socially acceptable conventional marriage. This view however, is not shared amongst cultures who practice it through the justification of religion or ideals all around the world.