The “many marriage” is prohibited in German criminal law under Section 1306 of the German Civil Code (BGB), but a second or further marriage may be treated as legally effective to a limited extent, as long as it is not overturned by judgment of the Family Court (Sections 1313 and 1314 BGB).
However, a repeal is sought in principle or isArranged.
The question of whether plural marriages should be allowed, what meaning, absurdity, reason, pros or disadvantages they should have, can probably only be answered with a close examination of the pros and cons and social backgrounds.
The question arises as to why one must or wants to be married two or more times at all.
In Germany, among other things, European countries have sometimes considered “taking responsibility for each other” in various ways, which would be possible even without marriage and could be made legally feasible in principle.
In Christian Europe, marriage was introduced as a sacrament, as a union between man and woman, in 1241.
The many-highs are not legal in any Western-industrial and Christian country.
The idea of monogamy and lifelong binding fidelity in the form of marriage is deeply rooted not only in society, but also in the German legal system, and has therefore also been adopted for non-heterosexual partners.
There is, of course, no “marriage for all” – a term often used incorrectly and also in an ideological way.
The Bible also does not fundamentally reject polygamy – in the Old Church (2nd Book of Samuel), for example, the story of David, who took several supporting women, is told; however, multiple marriages were never common in Christianity.
In Judaism, too, there were individual currents practicing polygamy, but officially this is not allowed in Israel.
Buddhism “tolerates” polygamy; in Buddhist societies, polygamous connections were often out of economic distress.
In the United States, some Mormons are still closing in on more marriages.
Economic aspects can also be seen as the main reason or often the only reason why polygamy persists, especially in Africa.
The frequency, status or prestige of the many marriages almost always correlates with the status of women: where women are equal and independent, polygamy disappears or becomes an isolated case.
Polyandrie (multi-manry) is much rarer than polygyny(multi-female).in very few regions, e.g. in present-day China, for example, there was a tradition that several brothers were married to a woman.
Again, it was always only about economic aspects of “supply”.
According to anthropological/ethnological research, where which forms of polygamy are common also depends mainly on the type of agriculture.
For example, multi-manry is more likely to be located in arable crops, while multi-femaleism is found in crops that breed livestock.Because of the lower position of women in pre-emancipatory times, male dominance and the classical role of men as breadwinners, forms of multi-femaleness clearly predominate.
Under Islamic law, a man is allowed to marry up to four women, including this tradition – from the time when the Koran was written – from periods when women without low social guardians had little rights if they were not married.
Unfortunately, even in richer and more developed countries with Islam as a state and/or majority religion such as Saudi Arabia or Iran, these conditions have not changed and will continue.
The ideal case of a society should be that no one enters into a marital connection because of the “supply”, but only voluntarily and out of affection.
In principle, this does not have to be limited to men and women.
On the basis of a fundamental equality of rights for all citizens, it could be possible to:other forms of “taking responsibility for each other” conceivable – but in a liberal constitutional state based on individual law, never from the point of view of the takeover or “equality” of archaic paternal (patriarchal) societies as in virtually all Islamic states, where women are supposed to have no or less rights in principle.