In sum, Africa is different. In other developing regions, a cluster of modernizing changes work in tandem, reinforcing changes that stretch out birth intervals and thus reduce fertility. Most important is getting women into the workplace. Women’s education, however, has only a minor impact on birth intervals and none on desired family size. In sub-Saharan Africa, by contrast, women’s education is absolutely central, as it is the most important driver of changes in birth intervals and a strong direct factor in reducing desired family size. By contrast, women’s employment has no significant effect at all on fertility, not through family size nor through birth intervals.
How is this possible? In most developing countries, as women move into paid work outside the home—including young women with modest education—fertility is reduced as they have to choose between spending more time working and earning income and staying home to take care of their children. Women’s employment thus has a strong impact on fertility. However, in Africa, extended family child-care systems have developed that allow women to avoid this trade-off. The basic commitment enabling this pattern is the cultural expectation that aunts, uncles, siblings, grandparents, cousins, and even co-wives (where polygyny occurs) will take care of children while their mothers work. As Korotayev et al. note:
As long as extended families provide working women (not only agricultural workers, but ones in urban areas having paid employment as well) with relatives who are willing to come and assist with household tasks and child care, paid female employment may not only make a far smaller contribution to fertility decline in tropical Africa than that observed in other regions, but it may also actually delay fertility reduction in Africa by slowing the trend toward the nuclear family system.
"Many umbus want to be baptized Catholics but withdraw when priests ask them to live with one wife and divorce others," Father Luli said.....
Leaders of Gereja Kristen Sumba (GKS, Protestant Church in Sumba), while rejecting polygamy, have found a partial solution to the dilemma.
Reverend Nicolas He, a GKS official, told UCA News that the Protestant Church had decided to accept the umbus into the Church without asking them to live with one wife and to divorce others.
"However, GKS bans a baptized umbu from taking a new wife. If this rule is violated, he could be excommunicated or banned from taking part in the Holy Supper," Reverend He said.
leaders who insist that umbus should have only one wife argue that the Church´s tolerance of polygamous umbus implies that the Church accepts the inequality of men and women.
"Polygamy treats women as properties of the husband. The Church´s tolerance to polygamy could be a hurdle to efforts to raise women´s status
For us monogamy is associated with respect for the roles of man and woman and the recognition of their equal dignity in marriage, the special gifts given by the creator to each of the spouses," a spokesman told RIA Novosti.
Following the horrors of World War II the United States ended its self imposed isolation and decided to play a major role in world affairs. Egypt seems to have done the same thing at the beginning of the New Kingdom. For the first time it established a full time army for service in peace time and in war and for the first time it sought to establish control over lands that contained people who were not Egyptian. A simple way to demonstrate friendship between two countries was to arrange a marriage between the king of one country and the king's daughter of another. Royal polygamy made this feasible but increased the need to distinguish between the "real" wife and the ceremonial wives.
Egyptian kings had always had secondary wives, probably to increase the odds of having the all important son to inherit the throne, but the royal harem was small and discrete and kept very much in the background. The number of secondary wives increased in the New Kingdom and for the first time we see the use of the expression "King's Great Wife" to differentiate between the primary wife and the lesser wives.
Egyptians used the terms "King's Great Wife", "King's Wife" and "King's Mother" where we would use the term Queen. Their phrasing was much more explicit than ours and clearly identified the queen's place in the scheme of things.