Polygamy in Africa has been a popular topic for social research over the past four decades; it has been analyzed by many distinguished minds and in various well-publicized works. In 1961, when Remi Clignet published his book "Many Wives, Many Powers," he was not alone in sharing the view that in Africa co-wives may be perceived as direct and indirect sources of increased income and prestige.
By the 1970s, such arguments had become crystallized and popular. Many other African scholars who wrote on the subject became the new champions of this philosophy. For example, in 1983, John Mbiti proclaimed that polygamy is an accepted and respectable institution serving many useful social purposes. Similarly, G.K. Nukunya, in his paper Polygamy as a Symbol of Status,· reiterated Mbiti’s idea that a plurality of wives is a sign of affluence and power in the African society.
However, the colonial missionary voice provided consistent opposition to polygamy by viewing the practice as unethical and destructive of family life. While they propagated this view with the authority of the Bible, they were convinced that Africans had to be coerced into partaking in the vision of monogamy understood by the Western culture. The missionary viewpoint even included, in some instances, dictating immediate divorce in the case of newly converted men who had already contracted polygamous marriages. Unfortunately, both the missionary voice and the scholarly voice did not consider the views of African women on the matter important. Although there was some awareness that women regarded polygamy as both a curse and a blessing, the distanced, albeit scientific, perspective of an outside observer predominated both on the pulpit and in scholarly writings.
Contemporary research in the social sciences has begun to focus on the protagonist's voice in the study of culture, recognizing that the views and experiences of those who take part in a given reality ought to receive close examination. This privileging of the protagonist seems appropriate, particularly given that women in Africa have often used literary productions to comment on marriage, family and gender relations.
Which of the following statements can most properly be inferred from the passage?
选项A Nukunya’这个人是在第2段提到的，说他 reiterare了Mbiti这个人的观点，M的观点是在1983年提出的，按摩N肯定不会早于1983，所以他的paper不可能是在1981年写的
选项B adjusted his initial view on polygamy文章中是没有提到M会有可能去调整她的观点，在关注polygamy的主人公这个是M这些学者没有考虑到的，排除
选项C was the first well-known scholarly work first绝对词，是不是第一个不清楚，排除
选项D was proclaimed illegal 未提及，并没有因为神职人员的观点影响，在非洲的polygamy就被认为是违法的了，排除
G.K. Nukunya, in his paper Polygamy as a Symbol of Status,· reiterated Mbiti’s idea that a plurality of wives is a sign of affluence and power in the African society.中reiterated是关键，肯定在1983之后
我寻思管他哪年写的 他不说出来自己的观点谁知道他哪年写的 真是想多了
0 0 回复 2022-09-20 16:15:34
这道细节题，我错选了D。这道题还是比较少脑子的。 这应该是属于细节题，所以对每个答案都应该分析他的意思。 A.定位句子： Similarly, G.K. Nukunya, in his paper Polygamy as a Symbol of Status,· reiterated Mbiti’s idea that a plurality of wives is a sign of affluence and power in the African society. Nukunya’这个人是在第2段提到的，说他 reiterare了Mbiti这个人的观点，虽然不知道reiterare重申是什么意思，可以判断re-，说明是有重复的意思。也就是N重复了M。所以时间顺序N>M,然后M=1983
0 0 回复 2018-05-17 13:22:32
proclaimed 公告， 词语的微小差别！！
it is not unitil 1983 that polygamy is an accepted and respectable ,G.K Nukunya accepted polygamy ,so he wrote his paper about polygamy after 1983!!
细节题啊~~！！！ 不可以错的，嘤嘤嘤~~~ 请回到原文呀呀呀·