Monogamy (/məˈnɒɡəmi/ mə-NOG-ə-mee) is a form of relationship in which an individual has only one partner during their lifetime—alternately, only one partner at any one time (serial monogamy)—as compared to non-monogamy (e.g., polygamy or polyamory). The term is also applied to the social behavior of some animals, referring to the state of having only one mate at any one time.
The term "monogamy" may be referring to one of various relational types, depending upon context. Generally, there are four overlapping definitions.
For instance, biologists, biological anthropologists, and behavioral ecologists often use monogamy in the sense of sexual, if not genetic (reproductive), exclusivity. When cultural or social anthropologists and other social scientists use the term monogamy, the meaning is social or marital monogamy.
Marital monogamy may be further distinguished between:
According to the Ethnographic Atlas by George P. Murdock, of 1,231 societies from around the world noted, 186 were monogamous; 453 had occasional polygyny; 588 had more frequent polygyny; and 4 had polyandry. However, this does not take into account the relative population of each of the societies studied, and the actual practice of polygamy in a tolerant society may actually be low, with the majority of aspirant polygamists practicing monogamous marriage.
Divorce and remarriage can thus result in "serial monogamy", i.e. multiple marriages but only one legal spouse at a time. This can be interpreted as a form of plural mating, as are those societies dominated by female-headed families in the Caribbean, Mauritius and Brazil where there is frequent rotation of unmarried partners. In all, these account for 16 to 24% of the "monogamous" category.
The prevalence of sexual monogamy can be roughly estimated as the percentage of married people who do not engage in extramarital sex. The Standard Cross-Cultural Sample describes the amount of extramarital sex by men and women in over 50 pre-industrial cultures. The amount of extramarital sex by men is described as "universal" in 6 cultures, "moderate" in 29 cultures, "occasional" in 6 cultures, and "uncommon" in 10 cultures. The amount of extramarital sex by women is described as "universal" in 6 cultures, "moderate" in 23 cultures, "occasional" in 9 cultures, and "uncommon" in 15 cultures. These findings support the claim that the reported amount of extramarital sex differs across cultures and across genders.
Surveys conducted in non-Western nations (2001) also found cultural and gender differences in extramarital sex. A study of sexual behavior in Thailand, Tanzania and Côte d'Ivoire suggests about 16–34% of men engage in extramarital sex while a much smaller (unreported) percentage of women engage in extramarital sex. Studies in Nigeria have found around 47–53% of men and to 18–36% of women engage in extramarital sex. A 1999 survey of married and cohabiting couples in Zimbabwe reports that 38% of men and 13% of women engaged in extra-couple sexual relationships within the last 12 months.
Many surveys asking about extramarital sex in the United States have relied on convenience samples: surveys given to whoever happens to be easily available (e.g., volunteer college students or volunteer magazine readers). Convenience samples do not accurately reflect the population of the United States as a whole, which can cause serious biases in survey results. It should not be surprising, therefore, that surveys of extramarital sex in the United States have produced widely differing results. These studies (1974, 1983, 1993) reported that 12–26% of married women and 15–43% of married men engaged in extramarital sex. The only way to get scientifically reliable estimates of extramarital sex is to use nationally representative samples. Three studies have used nationally representative samples. These studies (1994, 1997) found that about 10–15% of women and 20–25% of men engage in extramarital sex.
Research by Colleen Hoffon of 566 homosexual male couples from the San Francisco Bay Area (2010) found that 45% had monogamous relationships. However, the Human Rights Campaign has stated, based on a Rockway Institute report, that "GLBT young people… want to spend their adult life in a long-term relationship raising children." Specifically, over 80% of the homosexuals surveyed expected to be in a monogamous relationship after age 30.
The incidence of genetic monogamy may be estimated from rates of extrapair paternity. Extrapair paternity is when offspring raised by a monogamous pair come from the female mating with another male. Rates of extrapair paternity have not been extensively studied in people. Many reports of extrapair paternity are little more than quotes based on hearsay, anecdotes, and unpublished findings. Simmons, Firman, Rhodes, and Peters reviewed 11 published studies of extra-pair paternity from various locations in the United States, France, Switzerland, the United Kingdom, Mexico, and among the native Yanomami Indians of Amazon forest in South America. The rates of extrapair paternity ranged from 0.03% to 11.8% although most of the locations had low percentages of extrapair paternity. The median rate of extrapair paternity was 1.8%. A separate review of 17 studies by Bellis, Hughes, Hughes, and Ashton found slightly higher rates of extrapair paternity. The rates varied from 0.8% to 30% in these studies, with a median rate of 3.7% extrapair paternity. A range of 1.8% to 3.7% extrapair paternity implies a range of 96% to 98% genetic monogamy. Although the incidence of genetic monogamy may vary from 70% to 99% in different cultures or social environments, a large percentage of couples remain genetically monogamous during their relationships. A review paper, surveying 67 other studies, reported rates of extrapair paternity, in different societies, ranging from 0.4% to over 50%.
Covert illegitimacy is a situation which arises when someone who is presumed to be a child's father (or mother) is in fact not the biological father (or mother). Frequencies as high as 30% are sometimes assumed in the media, but research by sociologist Michael Gilding traced these overestimates back to an informal remark at a 1972 conference.
The detection of unsuspected illegitimacy can occur in the context of medical genetic screening, in genetic family name research, and in immigration testing. Such studies show that covert illegitimacy is in fact less than 10% among the sampled African populations, less than 5% among the sampled Native American and Polynesian populations, less than 2% of the sampled Middle Eastern population, and generally 1%-2% among European samples.
Pedigree errors are a well-known source of error in medical studies. When attempts are made to try to study medical afflictions and their genetic components, it becomes very important to understand nonpaternity rates and pedigree errors. There are numerous software packages and procedures that exist for correcting research data for pedigree errors.
Monogamy exists in many societies around the world, and it is important to understand how these marriage systems might have evolved. In any species, there are three main aspects that combine to promote a monogamous mating system: paternal care, resource access, and mate-choice; however, in humans, the main theoretical sources of monogamy are paternal care and extreme ecological stresses. Paternal care should be particularly important in humans due to the extra nutritional requirement of having larger brains and the lengthier developmental period. Therefore, the evolution of monogamy could be a reflection of this increased need for bi-parental care. Similarly, monogamy should evolve in areas of ecological stress because male reproductive success should be higher if their resources are focused on ensuring offspring survival rather than searching for other mates. However, the evidence does not support these claims. Due to the extreme sociality and increased intelligence of humans, H. sapiens have solved many problems that generally lead to monogamy, such as those mentioned above. For example, monogamy is certainly correlated with paternal care, as shown by Marlowe, but not caused by it because humans diminish the need for bi-parental care through the aid of siblings and other family members in rearing the offspring. Furthermore, human intelligence and material culture allows for better adaptation to different and rougher ecological areas, thus reducing the causation and even correlation of monogamous marriage and extreme climates. However, some scientists argue that monogamy evolved by reducing within-group conflict, thus giving certain groups a competitive advantage against less monogamous groups.
Paleoanthropology and genetic studies offer two perspectives on when monogamy evolved in the human species: paleoanthropologists offer tentative evidence that monogamy may have evolved very early in human history whereas genetic studies show that monogamy evolved much more recently, less than 10,000 to 20,000 years ago.
Paleoanthropological estimates of the time frame for the evolution of monogamy are primarily based on the level of sexual dimorphism seen in the fossil record because, in general, the reduced male-male competition seen in monogamous mating results in reduced sexual dimorphism. According to Reno et al., the sexual dimorphism of Australopithecus afarensis, a human ancestor from approximately 3.9–3.0 million years ago, was within the modern human range, based on dental and postcranial morphology. Although careful not to say that this indicates monogamous mating in early hominids, the authors do say that reduced levels of sexual dimorphism in A. afarensis "do not imply that monogamy is any less probable than polygyny". However, Gordon, Green and Richmond claim that in examining postcranial remains, A. afarensis is more sexually dimorphic than modern humans and chimps with levels closer to those of orangutans and gorillas. Furthermore, Homo habilis, living approximately 2.3 mya, is the most sexually dimorphic early hominid. Plavcan and van Schaik conclude their examination of this controversy by stating that, overall, sexual dimorphism in australopithecines is not indicative of any behavioral implications or mating systems.
Despite the human ability to avoid sexual and genetic monogamy, social monogamy still forms under many different conditions, but most of those conditions are consequences of cultural processes. These cultural processes may have nothing to do with relative reproductive success. For example, anthropologist Jack Goody's comparative study utilizing the Ethnographic Atlas demonstrated that monogamy is part of a cultural complex found in the broad swath of Eurasian societies from Japan to Ireland that practice social monogamy, sexual monogamy and dowry (i.e. "diverging devolution", that allow property to be inherited by children of both sexes). Goody demonstrates a statistical correlation between this cultural complex and the development of intensive plough agriculture in those areas. Drawing on the work of Ester Boserup, Goody notes that the sexual division of labour varies in intensive plough agriculture and extensive shifting horticulture. In plough agriculture farming is largely men's work and is associated with private property; marriage tends to be monogamous to keep the property within the nuclear family. Close family (endogamy) are the preferred marriage partners to keep property within the group. A molecular genetic study of global human genetic diversity argued that sexual polygyny was typical of human reproductive patterns until the shift to sedentary farming communities approximately 10,000 to 5,000 years ago in Europe and Asia, and more recently in Africa and the Americas. A further study drawing on the Ethnographic Atlas showed a statistical correlation between increasing size of the society, the belief in "high gods" to support human morality, and monogamy. A survey of other cross-cultural samples has confirmed that the absence of the plough was the only predictor of polygamy, although other factors such as high male mortality in warfare (in non-state societies) and pathogen stress (in state societies) had some impact.
Betzig postulated that culture/society can also be a source of social monogamy by enforcing it through rules and laws set by third-party actors, usually in order to protect the wealth or power of the elite. For example, Augustus Caesar encouraged marriage and reproduction to force the aristocracy to divide their wealth and power among multiple heirs, but the aristocrats kept their socially monogamous, legitimate children to a minimum to ensure their legacy while having many extra-pair copulations. Similarly—according to Betzig—the Christian Church enforced monogamy because wealth passed to the closest living, legitimate male relative, often resulting in the wealthy oldest brother being without a male heir. Thus, the wealth and power of the family would pass to the “celibate” younger brother of the church. In both of these instances, the rule-making elite used cultural processes to ensure greater reproductive fitness for themselves and their offspring, leading to a larger genetic influence in future generations. Furthermore, the laws of the Christian Church, in particular, were important in the evolution of social monogamy in humans. They allowed, even encouraged, poor men to marry and produce offspring which reduced the gap in reproductive success between the rich and poor, thus resulting in the quick spread of monogamous marriage systems in the western world. According to B. S. Low, culture would appear to have a much larger impact on monogamy in humans than the biological forces that are important for non-human animals.
Other theorists use cultural factors influencing reproductive success to explain monogamy. During times of major economic / demographic transitions, investing more in a fewer offspring (social monogamy not polygyny) increases reproductive success by ensuring the offspring themselves have enough initial wealth to be successful. This is seen in both England and Sweden during the industrial revolution and is currently being seen in the modernization of rural Ethiopia. Similarly, in modern industrialized societies, fewer yet better-invested offspring, i.e. social monogamy, can provide a reproductive advantage over social polygyny, but this still allows for serial monogamy and extra-pair copulations.
Karol Wojtyła (later, Pope John Paul II) in his book Love and Responsibility postulated that monogamy, as an institutional union of two people being in love with one another, was an embodiment of an ethical personalistic norm, and thus the only means of making true human love possible. Some writers have suggested that monogamy may solve the problems they view as associated with non-monogamy and hypergamy such as inceldom.
Alexandra Kollontai in Make Way for the Winged Eros argues that monogamy is an artifact of capitalist concepts of property and inheritance and wrote, "The social aims of the working class are not affected one bit by whether love takes the form of a long and official union or is expressed in a temporary relationship. The ideology of the working class does not place any formal limits on love." Later, "Modern love always sins, because it absorbs the thoughts and feelings of 'loving hearts' and isolates the loving pair from the collective. In the future society, such a separation will not only become superfluous but also psychologically inconceivable." One of the tenets of the new proletarian morality is "mutual recognition of the rights of the other, of the fact that one does not own the heart and soul of the other (the sense of property, encouraged by bourgeois culture)."
The historical record offers contradictory evidence on the development and extent of monogamy as a social practice. Laura Betzig argues that in the six large, highly stratified early states, commoners were generally monogamous but that elites practiced de facto polygyny. Those states included Mesopotamia, Egypt, Aztec Mexico, Inca Peru, India and China.
Both the Babylonian and Assyrian families were monogamous in principle but not entirely so in practice since polygyny was frequently practiced by the rulers.
In the patriarchal society of Mesopotamia the nuclear family was called a "house". In order "to build a house" a man was supposed to marry one woman and if she did not provide him with offspring, he could take a second wife. The Code of Hammurabi states that he loses his right to do so if the wife herself gives him a slave as concubine. According to Old Assyrian texts, he could be obliged to wait for two or three years before he was allowed to take another wife. The position of the second wife was that of a "slave girl" in respect to the first wife, as many marriage contracts explicitly state.
Although an Egyptian man was free to marry several women at a time, and some wealthy men from Old and Middle Kingdoms did have more than one wife, monogamy was the norm. There may have been some exceptions, e.g. a Nineteenth Dynasty official stated as proof of his love to his deceased wife that he had stayed married to her since their youth, even after he had become very successful (P. Leiden I 371). This may suggest that some men abandoned first wives of a low social status and married women of higher status in order to further their careers although even then they lived with only one wife. Egyptian women had right to ask for a divorce if her husband took a second wife. Many tomb reliefs testify to monogamous character of Egyptian marriages, officials are usually accompanied by a supportive wife. "His wife X, his beloved" is the standard phrase identifying wives in tomb inscriptions. The instruction texts belonging to wisdom literature, e.g. Instruction of Ptahhotep or Instruction of Any, support fidelity to monogamous marriage life, calling the wife a Lady of the house. The Instruction of Ankhsheshonq suggests that it is wrong to abandon a wife because of her barrenness.
As against Betzig's contention that monogamy evolved as a result of Christian socio-economic influence in the West, monogamy appeared widespread in the ancient Middle East much earlier. In Israel's pre-Christian era, an essentially monogamous ethos underlay the Jewish creation story (Gn 2) and the last chapter of Proverbs. During the Second Temple period (530 BCE to 70 CE), apart from an economic situation which supported monogamy even more than in earlier period, the concept of "mutual fidelity" between husband and wife was a quite common reason for strictly monogamous marriages. Some marriage documents explicitly expressed a desire for the marriage to remain monogamous. Examples of these documents were found in Elephantine. They resemble those found in neighbouring Assyria and Babylonia. Study shows that ancient Middle East societies, though not strictly monogamous, were practically (at least on commoners' level) monogamous. Halakha of the Dead Sea Sect saw prohibition of polygamy as coming from the Pentateuch (Damascus Document 4:20–5:5, one of the Dead Sea Scrolls). Christianity adopted a similar attitude (cf. 1 Tm 3:2,12; Tt 1:6), which conformed with Jesus' approach. Michael Coogan, in contrast, states that "Polygyny continued to be practised well into the biblical period, and it is attested among Jews as late as the second century CE."
Under Judges and the monarchy, old restrictions went into disuse, especially among royalty, though the Books of Samuel and Kings, which cover entire period of monarchy, do not record a single case of bigamy among commoners — except for Samuel's father. The wisdom books e.g. Book of Wisdom, which provides a picture of the society, Sirach, Proverbs, Qohelet portray a woman in a strictly monogamous family (cf. Pr 5:15-19; Qo 9:9; Si 26:1-4 and eulogy of perfect wife, Proverbs 31:10-31). The Book of Tobias speaks solely of monogamous marriages. Also prophets have in front of their eyes monogamous marriage as an image of the relationship of God and Israel. (Cf. Ho 2:4f; Jer 2:2; Is 50:1; 54:6-7; 62:4-5; Ez 16). Roland de Vaux states that "it is clear that the most common form of marriage in Israel was monogamy".
The Mishnah and the baraitot clearly reflect a monogamist viewpoint within Judaism (Yevamot 2:10 etc.). Some sages condemned marriage to two wives even for the purpose of procreation (Ketubot 62b). R. Ammi, an amora states:
Whoever takes a second wife in addition to his first one shall divorce the first and pay her kettubah (Yevamot 65a)
Roman customs, which prohibited polygamy, may have enhanced such an attitude - especially after 212 AD, when all the Jews became Roman citizens. However, some Jews continued to practice bigamy (e.g. up to medieval times in Egypt and Europe). Fourth-century Roman law forbade Jews to contract plural marriages.
According to Jesus Christ monogamy was a primordial will of the Creator described in Genesis, darkened by the hardness of hearts of the Israelites. As John Paul II interpreted the dialogue between Jesus and the Pharisees (Gospel of Matthew 19:3–8), Christ emphasized the primordial beauty of monogamic spousal love described in the Book of Genesis 1:26–31, 2:4–25, whereby a man and woman by their nature are each ready to be a beautifying, total and personal gift to one another:
Jesus avoids entangling himself in juridical or casuistic controversies; instead, he appeals twice to the "beginning". By doing so, he clearly refers to the relevant words of Genesis, which his interlocutors also know by heart. (...) it clearly leads the interlocutors to reflect about the way in which, in the mystery of creation, man was formed precisely as "male and female," in order to understand correctly the normative meaning of the words of Genesis.
Western European societies established monogamy as their marital norm. Monogamous marriage is normative and is legally enforced in most developed countries. Laws prohibiting polygyny were adopted in Japan (1880), China (1953), India (1955) and Nepal (1963). Polyandry is illegal in most countries.
The women's rights movements seek to make monogamy the only legal form of marriage. The United Nations General Assembly in 1979 adopted the Convention on the Elimination of All Forms of Discrimination Against Women, Article 16 of which requires nations to give women and men equal rights in marriage. Polygamy is viewed as inconsistent with the Article as it gives men the right of multiple wives, but not to women. The United Nations has established the Committee on the Elimination of Discrimination against Women (CEDAW) to monitor the progress of nations implementing the Convention.
The founders of Communism determined that monogamous marriage inherently oppressed women and therefore had no place in communist society. Friedrich Engels stated that compulsory monogamy could only lead to increased prostitution and general immorality, with the benefits of restricting capital and solidifying the class structure. As he spelled out in The Origin of the Family, Private Property and the State (1884),
The first class antagonism which appears in history coincides with the development of the antagonism between man and woman in monogamian marriage, and the first class oppression with that of the female sex by the male. …[T]he wellbeing and development of the one group are attained by the misery and repression of the other.
The monogamous family is distinguished from the pairing family by the far greater durability of wedlock, which can no longer be dissolved at the pleasure of either party. As a rule, it is only the man who can still dissolve it and cast off his wife.
However, the communist revolutionaries in China chose to take the Western viewpoint of monogamy as giving women and men equal rights in marriage. The newly formed Communist government established monogamy as the only legal form of marriage.
"The 1950 Marriage Law called for sweeping changes in many areas of family life. It forbade any 'arbitrary and compulsory' form of marriage that would be based on the superiority of men and would ignore women’s interests. The new democratic marriage system was based on the free choice of couples, monogamy, equal rights for both sexes, and the protection of the lawful interests of women. It abolished the begetting of male offspring as the principal purpose of marriage and weakened kinship ties which reduced the pressure on women to bear many children, especially sons. With arranged marriages prohibited, young women could choose their own marriage partners, share the financial cost of setting up a new household, and have equal status in household and family decision-making. The Government then initiated an extensive campaign of marriage-law education, working jointly with the Communist Party, women’s federations, trade unions, the armed forces, schools and other organizations."
The African Union has adopted the Protocol on the Rights of Women in Africa (the Maputo Protocol). While the protocol does not suggest making polygamous marriage illegal, Article 6 does state that "monogamy is encouraged as the preferred form of marriage and that the rights of women in marriage and family, including in polygamous marital relationships are promoted and protected." The protocol entered into force on 25 November 2005.
Recent discoveries have led biologists to talk about the three varieties of monogamy: social monogamy, sexual monogamy, and genetic monogamy. The distinction between these three are important to the modern understanding of monogamy.
Monogamous pairs of animals are not always sexually exclusive. Many animals that form pairs to mate and raise offspring regularly engage in sexual activities with partners other than their primary mate. This is called extra-pair copulation. Sometimes these extra-pair sexual activities lead to offspring. Genetic tests frequently show that some of the offspring raised by a monogamous pair come from the female mating with an extra-pair male partner. These discoveries have led biologists to adopt new ways of talking about monogamy:
Whatever makes a pair of animals socially monogamous does not necessarily make them sexually or genetically monogamous. Social monogamy, sexual monogamy, and genetic monogamy can occur in different combinations.
Social monogamy does not always involve marriage in humans. A married couple is almost always a socially monogamous couple. But couples who choose to cohabit without getting married can also be socially monogamous. The popular science author Matt Ridley in his book The Red Queen: Sex and the Evolution of Human Nature, described the human mating system as "monogamy plagued by adultery".
Serial monogamy is a mating practice in which individuals may engage in sequential monogamous pairings, or in terms of humans, when men or women can marry another partner but only after ceasing to be married to the previous partner.
One theory is that this pattern pacifies the elite men and equalizes reproductive success. This is called the Male Compromise Theory. Such serial monogamy may effectively resemble polygyny in its reproductive consequences because some men are able to utilize more than one woman’s reproductive lifespan through repeated marriages.
Serial monogamy may also refer to sequential sexual relationships, irrespective of marital status. A pair of humans may remain sexually exclusive, or monogamous, until the relationship has ended and then each may go on to form a new exclusive pairing with a different partner. This pattern of serial monogamy is common among people in Western cultures.
Evolutionary theory predicts that males would be apt to seek more mating partners than females because they obtain higher reproductive benefits from such a strategy. Accordingly, males developed many behavior strategies that allow them to acquire more reproductively capable sexual partners. Therefore, in order to monopolize periods of more than one female’s reproductive life span without being considered polygamous and thus breaking social norms of a monogamous society, males try to remarry women younger than themselves. A study done in 1994 found a significant difference between ages of remarried men and women because the men have a longer reproductive window.
Serial monogamy has always been closely linked to divorce practices. Whenever procedures for obtaining divorce have been simple and easy, serial monogamy has been found. As divorce has continued to become more accessible, more individuals have availed themselves of it, and many go on to remarry. Barry Schwartz, author of The Paradox of Choice: Why less is more, further suggests that Western culture's inundation of choice has devalued relationships based on lifetime commitments and singularity of choice. It has been suggested, however, that high mortality rates in centuries past accomplished much the same result as divorce, enabling remarriage (of one spouse) and thus serial monogamy.
Monogamy is one of several mating systems observed in animals. However, a pair of animals may be socially monogamous but that does not necessarily make them sexually or genetically monogamous. Social monogamy, sexual monogamy, and genetic monogamy can occur in different combinations.
Social monogamy refers to the overtly observed living arrangement whereby a male and female share territory and engage in behaviour indicative of a social pair, but does not imply any particular sexual fidelity or reproductive pattern. The extent to which social monogamy is observed in animals varies across taxa, with over 90 percent of avian species being socially monogamous, compared to only 3 percent of mammalian species and up to 15 percent of primate species. Social monogamy has also been observed in reptiles, fish, and insects.
Sexual monogamy is defined as an exclusive sexual relationship between a female and a male based on observations of sexual interactions. However, scientific analyses can test for paternity, for example by DNA paternity testing or by fluorescent pigment powder tracing of females to track physical contact. This type of analysis can uncover reproductively successful sexual pairings or physical contact. Genetic monogamy refers to DNA analyses confirming that a female-male pair reproduce exclusively with each other.
The incidence of sexual monogamy appears quite rare in other parts of the animal kingdom. It is becoming clear that even animals that are overtly socially monogamous engage in extra-pair copulations. For example, while over 90% of birds are socially monogamous, "on average, 30 percent or more of the baby birds in any nest [are] sired by someone other than the resident male." Patricia Adair Gowaty has estimated that, out of 180 different species of socially monogamous songbirds, only 10% are sexually monogamous. Offspring are far more successful when both the male and the female members of the social pair contribute food resources.
An example of this was seen when scientists studied red winged blackbirds. These birds are known for remaining in monogamous relationships during the course of mating season. During the course of the study, the researchers gave a few select males vasectomies just before mating season. The male birds behaved like they do every season, establishing territory, finding a mate, and attempting to make baby birds. Despite apparent social monogamy, the female birds whose partners were surgically altered still became pregnant, indicating that overt social monogamy did not predict for sexual fidelity. These babies were cared for by their sterile adoptive fathers.
The highest known frequency of reproductively successful extra-pair copulations are found among fairywrens Malurus splendens and Malurus cyaneus where more than 65 percent of chicks are fathered by males outside the supposed breeding pair. This discordantly low level of genetic monogamy has been a surprise to biologists and zoologists, as social monogamy can no longer be assumed to determine how genes are distributed in a species.
Elacatinus, also widely known as neon gobies, also exhibit social monogamy. Hetereosexual pairs of fish belonging to the genus Elacatinus remain closely associated during both reproductive and non-reproductive periods, and often reside in same cleaning station to serve client fish.
Socially monogamous species are scattered throughout the animal kingdom: A few insects, a few fish, about nine-tenths of birds, and a few mammals are socially monogamous. There is even a parasitic worm, Schistosoma mansoni, that in its female-male pairings in the human body is monogamous. The diversity of species with social monogamy suggests that it is not inherited from a common ancestor but instead evolved independently in many different species.
The low occurrence of social monogamy in placental mammals has been claimed to be related to the presence or absence of estrus—or oestrus—the duration of sexual receptivity of a female. This, however, doesn't explain why estrus females generally mate with any proximate male nor any correlation between sexual and social monogamy. Birds, which are notable for a high incidence of social monogamy, do not have estrus.
Psychological studies of social monogamy have relied heavily on observations of married couples. These studies focus on relationship satisfaction, duration and attachment.
The North American microtine rodent's (vole) complex social structure and social behavior has provided unique opportunities to study the underlying neural bases for monogamy and social attachment. Data from studies using the Microtis ochrogaster or prairie vole indicate that the neuroendocrine hormones, oxytocin (in female prairie voles) and vasopressin (in male prairie voles) play a central role in the development of affiliative connections during mating. The effects of intracerebroventricular administration of oxytocin and vasopressin have been shown to promote affiliative behavior in the prairie vole but not in similar, but non-monogamous montane voles. This difference in neuropeptide effect is attributed to the location, density, and distribution of OT and AVP receptors. Only in the prairie voles are OT and AVP receptors located along the mesolimbic dopamine reward pathway, presumably conditioning the voles to their mates odor while consolidating the social memory of the mating episode. This finding highlights the role of genetic evolution in altering the neuroanatomical distribution of receptors, resulting in certain neural circuits becoming sensitive to changes in neuropeptides.
Amatonormativity is a term coined by Arizona State University professor of philosophy Elizabeth Brake to capture societal assumptions about romance. Brake wanted a word to describe the pressure she received by many to prioritize marriage in her own life when she did not want to. The term doesn't necessarily only involve social pressures for marriage but general pressures involving romance.Elizabeth Brake describes the term herself in how it is a pressure to desire a monogamy, romance, and/or marriage...
The belief that marriage and companionate romantic love have special value leads to overlooking the value of other caring relationships. I call this disproportionate focus on marital and amorous love relationships as special sites of value, and the assumption that romantic love is a universal goal, ‘amatonormativity’: This consists in the assumptions that a central, exclusive, amorous relationship is normal for humans, in that it is a universally shared goal, and that such a relationship is normative, in that it should be aimed at in preference to other relationship types.
The normalizing and pressure of the desire to find relationships that are romantic, sexual, monogamous, and lifelong has many social consequences. People who are asexual, aromantic, and/or nonmonogamous become social oddities. According to researcher Bella DePaulo it puts a stigma on single people as incomplete and re-enforces romantic partners to stay in unhealthy relationships because of a fear the partners may have of being single.According to Elizabeth Brake, one way in which this stigma is institutionally applied is the law and morality surrounding marriage. Loving friendships and other relationships are not given the same legal protections romantic partners are given through marriage. This legality also de-legitimizes the love and care found in other non-marital relationships.Animal sexual behaviour
Animal sexual behavior takes many different forms, including within the same species. Common mating or reproductively motivated systems include monogamy, polygyny, polyandry, polygamy and promiscuity. Other sexual behaviour may be reproductively motivated (e.g. sex apparently due to duress or coercion and situational sexual behaviour) or non-reproductively motivated (e.g. interspecific sexuality, sexual arousal from objects or places, sex with dead animals, homosexual sexual behaviour, and bisexual sexual behaviour).
When animal sexual behaviour is reproductively motivated, it is often termed mating or copulation; for most non-human mammals, mating and copulation occur at oestrus (the most fertile period in the mammalian female's reproductive cycle), which increases the chances of successful impregnation. Some animal sexual behaviour involves competition, sometimes fighting, between multiple males. Females often select males for mating only if they appear strong and able to protect themselves. The male that wins a fight may also have the chance to mate with a larger number of females and will therefore pass on his genes to their offspring.Historically, it was believed that only humans and a small number of other species performed sexual acts other than for reproduction, and that animals' sexuality was instinctive and a simple "stimulus-response" behaviour. However, in addition to homosexual behaviours, a range of species masturbate and may use objects as tools to help them do so. Sexual behaviour may be tied more strongly to establishment and maintenance of complex social bonds across a population which support its success in non-reproductive ways. Both reproductive and non-reproductive behaviours can be related to expressions of dominance over another animal or survival within a stressful situation (such as sex due to duress or coercion).Boyfriend
A boyfriend is a male friend or acquaintance, often specifying a regular male companion with whom one is platonic, romantically or sexually involved. This is normally a short-term committed relationship, where other titles (e.g., husband, partner) are more commonly used for long-term committed relationships. A boyfriend can also be called an admirer, beau, suitor and sweetheart. The analogous female term is "girlfriend".Christopher (singer)
Christopher Nissen (born January 31, 1992) is a Danish singer from Copenhagen, signed to EMI Denmark. In November 2012, he won an award at the Danish Music Awards 2012. He was awarded New Thinker of the Year (Årets nytænker), given by Spotify as an innovation prize. Christopher released four albums, the debut Colours (2012), followed by Told You So (2014), Closer (2016) and Under the Surface (2019). Christopher's songs include "Against the Odds, "Nothing in Common", "Told You So", "CPH Girls" and "I Won't Let You Down".Committed relationship
A committed relationship is an interpersonal relationship based upon a mutually agreed-upon commitment to one another involving love, trust, honesty, openness, or some other behavior. Forms of committed relationships include close friendship, long-term relationships, engagement, marriage, and civil unions.Endogamy
Endogamy is the practice of marrying within a specific social group, caste or ethnic group, rejecting those from others as unsuitable for marriage or other close personal relationships.
Endogamy is common in many cultures and ethnic groups. Several religious and ethnic religious groups are traditionally more endogamous, although sometimes with the added dimension of requiring marital religious conversion. This permits an exogamous marriage, as the convert, by accepting the partner's religion, becomes accepted within the endogamous rules. Endogamy, as distinct from consanguinity, may result in transmission of genetic disorders, the so-called founder effect, within the relatively closed community.Evolution of eusociality
Eusociality evolved repeatedly in different orders of animals, particularly the Hymenoptera (the wasps, bees, and ants). This 'true sociality' in animals, in which sterile individuals work to further the reproductive success of others, is found in termites, ambrosia beetles, gall-dwelling aphids, thrips, marine sponge-dwelling shrimp (Synalpheus regalis), naked mole-rats (Heterocephalus glaber), and the insect order Hymenoptera (which includes bees, wasps, and ants). The fact that eusociality has evolved so often in the Hymenoptera (between 8 and 11 times), but remains rare throughout the rest of the animal kingdom, has made its evolution a topic of debate among evolutionary biologists. Eusocial organisms at first appear to behave in stark contrast with simple interpretations of Darwinian evolution: passing on one’s genes to the next generation, or fitness, is a central idea in evolutionary biology.
Current theories propose that the evolution of eusociality occurred either due to kin selection, proposed by W. D. Hamilton, or by the competing theory of multilevel selection as proposed by E.O. Wilson and colleagues. No single trait or model is sufficient to explain the evolution of eusociality, and most likely the pathway to eusociality involved a combination of pre-conditions, ecological factors, and genetic influences.Mating system
A mating system is a way in which a group is structured in relation to sexual behaviour. The precise meaning depends upon the context. With respect to animals, the term describes which males and females mate under which circumstances. Recognised systems include monogamy, polygamy (which includes polygyny, polyandry, and polygynandry), and promiscuity, all of which lead to different mate choice outcomes and thus these systems affect how sexual selection works in the species which practice them. In plants, the term refers to the degree and circumstances of outcrossing. In human sociobiology, the terms have been extended to encompass the formation of relationships such as marriage.Monogamy (film)
Monogamy is a 2010 film directed and co-written by Dana Adam Shapiro. It is about the strained relationship of an engaged Brooklyn couple, Theo (Chris Messina) and Nat (Rashida Jones).Monogamy in animals
Monogamous pairing in animals refers to the natural history of mating systems in which species pair bond to raise offspring. This is associated, usually implicitly, with sexual monogamy.Mutual monogamy
Mutual monogamy is a form of monogamy that exists when two partners agree to be sexually active with only one another. Being in a long-term mutually monogamous relationship reduces the risk of acquiring a sexually transmitted infection (STI). It is one of the most reliable ways to avoid STIs. Those who choose mutual monogamy can be tested before the sexual relationship to be certain they are not infected. This strategy for the prevention of acquiring a sexually transmitted infection requires that each partner remain faithful and does not engage in sexual activity with another partner.Mutual monogamy differs from serial monogamy which is a current monogamous relationship that has not been established in the past and may not continue into the future. Serial monogamy may not result in the reduced risk of contracting a sexually transmitted infection because the past sexual exposures to infection are brought into the new relationship, even though it may be exclusive of other sexual partners. The risk of acquiring a sexually transmitted infection while in a serial monogamous relationship is the same as the risk of those who have concurrent partners. Those with a greater ability to communicate about their commitment are likely to sustain the relationship.
When individuals are mutually monogamous, and are free from STIs/HIV when they enter the relationship, the risk for being infected with STI/HIV acquisition from sexual intercourse is very low. A mutually monogamous relationship lowers the risk of HIV, cervicitis, and other sexually transmitted infections.A mutual monogamous sexual relationship often includes a pledge to stay with the partner and includes the desire for the relationship to last, a psychological attachment and the lack of being able to find another partner. If these conditions remain a priority for both, the "couple is likely committed and mutually monogamous."Being in a long-term mutually monogamous relationship with a partner who has been tested and has negative STI test lowers the chance of acquiring gonorrhea. It is also effective for lowering the risk of syphilis, chlamydia and pubic lice.The lack of a more precise definition of mutual monogamy in the literature confounds the ability to statistically assess its effectiveness.Non-monogamy
Non-monogamy (or nonmonogamy) is an umbrella term for every practice or philosophy of intimate relationship that does not strictly hew to the standards of monogamy, particularly that of having only one person with whom to exchange sex, love, and affection. In that sense, "nonmonogamy" may be as accurately applied to infidelity and extramarital sex as to group marriage or polyamory.
More specifically, "nonmonogamy" indicates forms of interpersonal relationship, intentionally undertaken, in which demands for exclusivity (of sexual interaction or emotional connection, for example) are attenuated or eliminated, and individuals may form multiple and simultaneous sexual or romantic bonds. This stands in contrast to monogamy, yet may arise from the same psychology.Open marriage
Open marriage is a form of non-monogamy in which the partners of a dyadic marriage agree that each may engage in extramarital sexual relationships, without this being regarded by them as infidelity, and consider or establish an open relationship despite the implied monogamy of marriage.Polyamory
Polyamory (from Greek πολύ poly, "many, several", and Latin amor, "love") is the practice of, or desire for, emotionally intimate relationships with more than one partner, with the consent of all partners involved. It has been described as "consensual, ethical, and responsible non-monogamy". People who identify as polyamorous believe in an open relationship with a conscious management of jealousy; they reject the view that sexual and relational exclusivity are necessary for deep, committed, long-term loving relationships.Polyamory has come to be an umbrella term for various forms of non-monogamous, multi-partner relationships, or non-exclusive sexual or romantic relationships. Its usage reflects the choices and philosophies of the individuals involved, but with recurring themes or values, such as love, intimacy, honesty, integrity, equality, communication, and commitment.Polyfidelity
Polyfidelity is a form of non-monogamy, an intimate relationship structure where all members are considered equal partners and agree to restrict sexual activity to only other members of the group.Polygamy
Polygamy (from Late Greek πολυγαμία, polygamía, "state of marriage to many spouses") is the practice of marrying multiple spouses. When a man is married to more than one wife at a time, sociologists call this polygyny. When a woman is married to more than one husband at a time, it is called polyandry. If a marriage includes multiple husbands and wives, it can be called a group marriage.
In contrast, monogamy is marriage consisting of only two parties. Like "monogamy", the term "polygamy" is often used in a de facto sense, applied regardless of whether the state recognizes the relationship. In sociobiology and zoology, researchers use polygamy in a broad sense to mean any form of multiple mating.
Worldwide, different societies variously encourage, accept or outlaw polygamy. Of societies which allow or tolerate polygamy, in the vast majority of cases the form accepted is polygyny. According to the Ethnographic Atlas (1998), of 1,231 societies noted, 588 had frequent polygyny, 453 had occasional polygyny, 186 were monogamous and 4 had polyandry; although more recent research suggests polyandry may be more common than previously thought. From a religious point of view, "The bible shows over 36 named men who had more than one wife." In cultures which practice polygamy, its prevalence among that population is often connected to class and socioeconomic status.From a legal point of view, in many countries, although marriage is legally monogamous (a person can only have one spouse, and bigamy is illegal), adultery is not illegal, leading to a situation of de facto polygamy being allowed, although without legal recognition for non-official "spouses".
According to scientific studies, the human mating system is considered to be primarily monogamous, with cultural practice of polygamy to be in the minority, based on both surveys of world populations, and on characteristics of human reproductive physiology.Polygamy in Laos
Polygamy is officially a crime in Laos, though the penalty is minor. The constitution and Family Code bars the legal recognition of polygamous marriages, stipulating that monogamy is to be the principal key of contracting a marriage in the country. While rare, there have been cases of polygamy practiced within the Hmong people.Swinging (sexual practice)
Swinging, sometimes called wife swapping, husband swapping or partner swapping, is sexual activity in which both singles and partners in a committed relationship engage in such activities with others as a recreational or social activity. Swinging is a form of non-monogamy and is an open relationship. People may choose a swinging lifestyle for a variety of reasons. Many cite an increased quality and quantity of sex. Some people may engage in swinging to add variety into their otherwise conventional sex lives or due to their curiosity. Some couples see swinging as a healthy outlet and means to strengthen their relationship.The phenomenon of swinging, or at least its wider discussion and practice, is regarded by some as arising from the freer attitudes to sexual activity after the sexual revolution of the 1960s, the invention and availability of the contraceptive pill, and the emergence of treatments for many of the sexually transmitted diseases that were known at that time. The adoption of safe sex practices became more common in the late 1980s.
The swinger community sometimes refers to itself as "the lifestyle", or as "the alternative lifestyle".Types of marriages
The type, functions, and characteristics of marriage vary from culture to culture, and can change over time. In general there are two types: civil marriage and religious marriage, and typically marriages employ a combination of both (religious marriages must often be licensed and recognized by the state, and conversely civil marriages, while not sanctioned under religious law, are nevertheless respected). Marriages between people of differing religions are called interfaith marriages, while marital conversion, a more controversial concept than interfaith marriage, refers to the religious conversion of one partner to the other's religion for sake of satisfying a religious requirement.
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