Here is a very odd-looking book from Yale University Press: Polygamy: An Early American History, by historian Sarah Pearsall (Cambridge). Based on the blurb and the reviews, the book argues that polygamy was much closer to the center of early American culture than we understand today–a “shocking” discovery, in the words of one of the reviewers. I haven’t read the book, but I have to say I’m skeptical, both because I’m skeptical generally when historians claim to have discovered a salient feature of the long-ago past that no one has noticed, and also because the thesis fits so well with the current policy goals of so many academics. Wouldn’t it be great to learn that our ancestors approved of polygamy all along, and thought of it as one marital option among many?
To learn that polygamy historically existed in America would not be “shocking.” It exists today. But, as today, it seems to have been very much a fringe phenomenon. There’s a reason polygamous groups, like 19th Century Mormons, had to move repeatedly and finally settle in the frontier. Americans at the time precisely did not see polygamy as one option among many. Anyhow, readers can judge for themselves. Here’s the description of the book from the Yale website:
A groundbreaking examination of polygamy showing that monogamy was not the only form marriage took in early America.
Today we tend to think of polygamy as an unnatural marital arrangement characteristic of fringe sects or uncivilized peoples. Historian Sarah Pearsall shows us that polygamy’s surprising history encompasses numerous colonies, indigenous communities, and segments of the American nation. Polygamy—as well as the fight against it—illuminates many touchstones of American history: the Pueblo Revolt and other uprisings against the Spanish; Catholic missions in New France; New England settlements and King Philip’s War; the entrenchment of African slavery in the Chesapeake; the Atlantic Enlightenment; the American Revolution; missions and settlement in the West; and the rise of Mormonism.
Pearsall expertly opens up broader questions about monogamy’s emergence as the only marital option, tracing the impact of colonial events on property, theology, feminism, imperialism, and the regulation of sexuality. She shows that heterosexual monogamy was never the only model of marriage in North America.
but for practical policy. This volume collects a range of writings from journals, edited collections and individual books which deal with different aspects of the interaction within the context of family life, and which appear with their original pagination. These studies have been selected because they throw a sharp light on central elements of the role of religion in determining the structure of the rights of family members in relation to one another, both from an historical and contemporary perspective. While many of the writings are focused on US and European systems, selected writings covering other systems illustrate the universal nature of the topic. The studies are accompanied by a reflective commentary from the editor which sets the writings in a broad context of social, constitutional and philosophical thought, with the aim of stimulating critical thought and discussion.
affect minority communities throughout the world. There are now multiple ways of obtaining restitution through nontraditional alternative dispute resolution (ADR) mechanisms. For some, the emergence of ADRs can be understood as part of a broader liberal response to the challenges presented by the settlement of migrant communities in Western liberal democracies. Questions of rights are framed as “multicultural challenges” that give rise to important issues relating to power, authority, agency, and choice. Underpinning these debates are questions about the doctrine and practice of secularism, citizenship, belonging, and identity.
worldwide. Although polygamy is technically illegal in the United States, it is practiced by members of some religious communities and a growing number of other “poly” groups. In the radically changing and increasingly multicultural world in which we live, the time has come to define polygamous marriage and address its legal feasibilities.
Law quickly drew the ire of the conservative clergy and the Ayatollah Khomeini in 1979. In fact, it was one of the first laws to be rescinded following the revolution. The law was hardly a surprising target, however, since women’s status in Iran was then – and continues now to be – a central concern of Iranian political leaders, media commentators, and international observers alike. Taking up the issue of women’s status in a modern context, Marianne Boe offers a nuanced view of how women’s rights activists assert their rights within an Islamic context by weaving together religious and historical texts and narratives. Through her substantial fieldwork and novel analysis, Boe undermines both the traditional view of ‘Islamic Feminism’ as monolithic and clears a path to a new understanding of the role of women’s rights activists in shaping and synthesizing debates on the shari’a, women’s rights and family law. As such, this book is essential for anyone studying family law and the role of women in contemporary Iran.