Governments in sub-Saharan African countries aim to increase married women’s household decision-making autonomy as it remains a critical determinant of desirable health behaviours such as healthcare utilisation, antenatal care visits, and safer sex negotiation. However, very few studies explore how household structure (i.e., monogamous or polygamous) is associated with married women’s household decision-making autonomy. Our paper seeks to address this gap. Using the 2019–20 Mauritania Demographic and Health Survey, a nationally representative dataset, and applying logistic regression analysis, we explore how married women’s household structure is associated with their household decision-making autonomy. We find that 9% of married women are in polygamous marriages, while 63% and 65% are involved in decision-making about their health and large household purchases, respectively. Additionally, 76% and 56% are involved in decision-making about visiting family or relatives and household expenditures. After accounting for socio-economic and demographic factors, we find that compared to women from monogamous households, those from polygamous households are less likely to participate in decision-making about their health (OR=0.65, p < 0.001), making large household purchases (OR=0.65, p < 0.001), visiting family or relatives (OR=0.72, p < 0.001), and household expenditure (OR=0.58, p < 0.001). Based on our findings, we recommend the urgent need to review and re-evaluate policies and approaches seeking to promote gender equality and women’s autonomy in Mauritania. Specifically, it may be critical for intervention programmes to work around reducing power imbalances in polygamous household structures that continue to impact married women’s household decision-making autonomy adversely. Such interventions should centre married women’s socio-economic status as a central component of their empowerment strategies in Mauritania.

This study brings the voices of Chinese Muslim modernists back into discussions on polygamy in the Republican era. Starting from the late nineteenth century, abolishing the practice of polygamous marriage became a vital component of Chinese modernizing elites’ vision of modern Chinese society, as they saw polygamy as an obstacle to modernization. Chinese Muslim modernists actively engaged in China's struggle with polygamy. Their dynamic discussions on polygamy were not insignificant and peripheral. On the contrary, when the Republican law promoting monogamy was hard to implement, some Chinese Muslim modernists pushed their fellow Muslims to set examples for other Chinese to obey the law. The Chinese translations of Arabic scholarly work even helped some Chinese Muslim modernists take a different approach to the issue of polygamy by arguing that polygamy, if properly regulated, could be beneficial to modern societies.

The conflict between the US government and the Mormons in Utah Territory during the second half of the nineteenth century reflected shifts in the American territorial system. Through a repudiation of religious practices and dismantling of the Latter-Day Saints’ Church as an institution, the federal government demonstrated a willingness and ability to interfere with and regulate traditional local issues such as marriage and religion. This provided a foundation for the changes to the territorial system outlined by the Supreme Court in the Insular Cases. Scholars have overlooked the continuities between earlier territorial policy and the post-Insular Cases colonial system. Linking the struggle over authority in Utah Territory with the outcome of the Insular Cases as a component of territorial policy history fills this gap and helps to illuminate the policy connections between continental expansion and overseas expansion.

The fact that the criminal law in England and Wales continues to afford protection to spouses who conspire together to commit crime is considered by many to be an anachronism. That a person cannot be guilty of conspiracy if the only other person with whom he or she agrees is his or her spouse, is to be found in section 2 of the Criminal Law Act 1977. The origins of the rule are said to be based on biblical principles pertaining to marriage. The difficulty with that is that the concept of marriage has changed significantly over time, which raises the question of whether or not the existence of the exemption can today be justified. In R v Yilkyes Finok Bala and Others [2016] EWCA Crim 560, the Court of Appeal was faced with the question of whether or not the legislative exemption applied to those who were party to a polygamous marriage. While acknowledging that there are arguments in support of the proposition that the exemption is outmoded, the Court of Appeal nevertheless interpreted the statutory provision in such a way so as to encompass parties to a polygamous marriage recognised under English law as valid. By virtue of the Civil Partnership Act 2004, the exemption was extended to cover civil partners. The expansion of the exemption is curious in the light of prevailing attitudes towards the applicability of the exemption at all in modern times. Furthermore, other statutory provisions (relating to analogous matters) have either been enacted or repealed to reflect present-day understandings of how the issue of marriage interacts with the criminal law. Yet, for reasons which are not altogether clear, the spousal exemption vis-à-vis the criminal offence of conspiracy remains in force.

The last decade has seen the publication in North America of a plethora of academic books and articles about polygamy. The most important texts on the subject, however, are two court rulings evaluating the constitutionality of criminal prohibitions against the practice of polygamy. Informed by and in dialogue with this academic discourse, these courts arrived at dramatically different conclusions. In Reference re s. 293 of the Criminal Code of Canada, the Supreme Court of British Columbia determined that while Mormon fundamentalist polygamists had religious freedom rights under Section 2 of the Canadian Charter of Rights and Freedoms to practice this aspect of their bona fide religious faith, the government of Canada was justified in limiting this right under Section 1 of the Charter. Prohibiting polygamy was necessary, the court found, in order to prevent the real and substantial risk of harm that it posed to women and children.1 Conversely, in the United States, a trial-level court in Utah issued a summary judgment finding that a criminal prohibition against polygamous religious marriages violated the rights to freedom of religion under the First Amendment, and due process rights guaranteed by the 14th Amendment to the US Constitution. This judgment focused on the state's duty to tolerate minority religious practices, while downplaying the potential risks of polygamy to practitioners and their children.2

Mormonism's founder Joseph Smith created a complex and hieratic priestly structure within a radically democratizing nation. His stated goal was to convey to all the faithful what he believed to be his own powers of prophecy and priestly mediation of divine presence. Thus, out of historiographic arguments about where to place Mormonism within the narrative of antebellum religious polity there arises a potentially more essential question: how did early Mormonism sustain any structural coherence, much less the order it was famous for? This essay argues that Smith avoided the atomization of his movement by creating three power structures and assigning every believer a status in each. Thus, status was not absolute or static: it shifted as the person moved among the three sites of power. Or, in other words, the degree and nature of the authority held by anyone at any give time was particular to the locus of the power – office, council, or kinship – not the person. These shifting status relationships stabilized Mormonism's potentially self-destructive antinomianism and, as a historiographical matter, have been mistaken for populism. The power struggles this occasioned within his movement, particularly over Smith's inclusion of women in his priestly hierarchy, weakened his vision of reciprocal authority and shifting jurisdiction. Compromised by romanticized gender norms, but not abandoned, this power structure continues to constitute the governing structure of Mormonism, leaving it still republican in style, not substance. Historiographically, it is hoped that this closer analysis of Mormonism's polity illuminates the existence of alternatives to regnant tropes on the nature of antebellum religion and contributes to better understanding of the means by which at least one perfectionist religion has survived notwithstanding its radically antinomian tendencies.

When Locke mentions polygamy in his writings, he does not condemn the practice and even seems to endorse it under certain conditions. This attitude is out of step with that of many of his contemporaries. Identifying the philosophical reasons that lead Locke to have this attitude about polygamy motivates our project. Because Locke never wrote a treatise on ethics, we look to a number of different texts, but focus on An Essay Concerning Human Understanding and Essays on the Law of Nature in order to outline his basic ethical theory. We argue that this theory, the elements of which include moral mixed modes, the law of nature, and the comparison of these modes with this law, is broad enough to accommodate practices such as polygamy. Our interpretation shows that Locke's line of thought on marriage is strikingly flexible for the seventeenth century and even compared to some public debates on marriage in our time.

Gary Becker's theories of marriage were mentioned as one of the reasons why he was awarded the Nobel prize in economics in 1992 and were emphasized by Becker: his first article on the family published in a major journal (Becker 1973) is a theory of marriage and the chapters on marriage in his influential Treatise on the Family (Becker 1981, 1991) come first. Becker's theoretical models of marriage all view marriages as small non-profit firms engaged in household production, thereby featuring one of the basic tenets of the New Home Economics that Becker pioneered with Jacob Mincer while both were at Columbia University in the 1960s (see Becker 1960, 1965; Mincer 1962, 1963).

This article examines how the 2010-2011 Reference re s 293, which considered the constitutionality of the polygamy prohibition, contributed to nation building discourses in Canada. A critical discourse analysis demonstrates that traditional views of monogamous marriage remain an important tenet of nation building in Canada. Discourses in the reference portrayed monogamous marriage as a central national institution and as a means of safeguarding women’s equality rights. These discourses, in turn, had racialized consequences for defining Canadian national identity.

Insular populations typically occur at higher densities, have higher survivorship, reduced fecundity, decreased dispersal, and reduced aggression compared to their mainland counterparts. Insularity may also affect mating system and genetic population structure. However, these factors have not been examined simultaneously in any island vertebrate. Here we report on the ecological, behavioural and genetic characteristics of a small carnivore, the island fox Urocyon littoralis, from Fraser Point, Santa Cruz Island, California. Dispersal distances in island foxes are very low (mean 1.39 km, SD 1.26, range 0.16–3.58 km, n=8). Home-range size is one of the smallest (mean annual home range=0.55 km2, sd 0.2, n =14) and density is nearly the highest recorded for any canid species (2.4–15.9 foxes/km2). Similar to other fox species, island foxes are distributed as mated pairs that maintain discrete territories. Overlap among mated pairs was always high (mean 0.85, sd 0.05), while overlap among neighbours (mean 0.11, sd 0.13), regardless of sex, was low. Despite this high degree of territoriality, island foxes are not strictly monogamous. Four of 16 offspring whose parents were identified by paternity analysis were a result of extra-pair fertilizations. Mated pairs were unrelated, however, suggesting inbreeding avoidance. Substantial population differentiation was found between the Fraser Point subpopulation and one only 13 km away (Fst=0.11). We suggest that the primary effect of finite island area is to limit dispersal, which then influences the demography, behaviour and genetic structure of island fox populations.

The rate of genetic drift at an autosomal locus for a bisexual, diploid population of fixed size is studied. The generations are non-overlapping. The model encompasses a variety of mating systems, including random monogamy, random polygamy in one sex and random mating. The rate of drift is shown for several models to depend on the expected number of parents that two randomly selected individuals have in common. The male and female offspring are assigned to families in a fairly general way, which permits the study of a model in which each family has offspring of one sex only. The equation arising in this last case is identical to one of Jacquard for a system in which sib-mating is excluded.