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Monday, December 9, 2013 - 5:12amSanction this postReply
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How do societies with legal polyamorous marriages handle divorce and child rearing responsibilities?

Such insights might inform the USA when (not if) it becomes a political issue in the future as this article suggests.

Post 1

Tuesday, December 10, 2013 - 6:17amSanction this postReply
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Luke: from classroom studies, I only know of two.

One, in northern South America, the women believe that "it takes a lot of sperm to make a good baby" so they have sex with several other partners while pregnant. For that privilege, the men bring meat (small game). That works out well for the pregnancy, of course. These second and third fathers also assume some caregiving responsibilities for the child. However, they do know social loafers, men who enjoy the sex but never come around after the baby is born. They have no remedy, as far as I know, except gossip and bad opinions.

The other is traditional Tibet where brothers will take a common wife. Apparently, no conflicts over paternity are known (or at least are rare). Women are known to develop preferences, but everyone sort of lives with it.

Lest those seem strange, know that the word "uncle" comes from the Latin "avuunculus" or "little father." If the pater familias dies, his brother assumes responsibility. I believe that the ancient Jews also had a similar custom: it is not that conceptually difficult that it should be unusual; but I have no facts there.

Interesting as that all may be, it sheds no light on the problem. At least, I am still in the dark for a known solution...







Post 2

Tuesday, December 10, 2013 - 6:43amSanction this postReply
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Prof. Machan: interesting questions, but all theoretical. In a strongly libertarian society, such questions frame their own answers. As you say, one could have any kind of marriage contract.

However, the reality of our society is far more complicated in very material consequences.

I am completing a course in Individual Tax Preparation sponsored by Jackson Hewitt. I am suffering through this, believe me, so I am not going to cite specifics. However, after 21 chapters of tax laws, I assure you that at LEAST six different kinds of impacts result from being married or not.

The usual deductions and exemptions we all know are easy enough. But, they do exist.

Moreover, for IRA and Roth IRA, it makes a difference who is married to whom under law. Also for healthcare plan deductions it makes a difference if your (legal) spouse is covered by their own qualified healthcare plan.

For deductions of interest paid on student loans, it makes a difference. Two different kinds of education credits apply. For your children - legal children, not the kids of your live-in girl friend - you can take one or the other for each: one child, one kind of education credit; the other gets the lesser choice. Three kids? Someone goes without...

For childcare tax credits, family matters. Children and siblings and their descendants can be deducted - nieces and nephews; grandchildren. There it stops: no great grand niece of a cousin is allowed.

We had a case of childcare credit where the grandmother took her grandchild for one credit and then herself was claimed (properly) by her own father for different kind of care credit.

Now, you can say that all of this taxation is malarky (or "mal-archy") and I agree, but it is real, here and now. Theoretical claims of universality must wait for the realization of that theoretical society.

In no example in the last eight weeks have any couples been of the same gender. They are all either married under law or they are not. We do not argue who is "married." If the client says they are married, then they are. That said, we have a lot of material on due diligence. It only takes a question or two to reveal a ruse. But, ultimately, the tax preparer only documents what they found and what they advised and the burden of proof rests with the individual until the IRS decides to intervene.

Again, in a perfect world, the IRS would not exist. As it does exist, the theoretical claims must be followed for their instantiations and realizations.

Beyond taxation, adoptions, inheritances, and end-of-life questions all beg our attention.

Luke opened a door: given, as you would allow, that three people can be "married" what happens when two of them disagree on the end-of-life problems faced by the third? Would it remain for the courts (arbitration agencies) to decide while an injustice unfolds? Do any guidelines exist here and now for something like that?


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Saturday, December 14, 2013 - 6:26pmSanction this postReply
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Reading the federal court decision in the Utah case Brown v. Buhman delivered today, gives one a good idea of how far the legal system will have to be reformed for legal powers of marriage contract among multiple persons to be instituted. The decision also exposes one to the various arguments being put forth against such unions. There is an inch of progress for the right of individuals to devise their own lives in this area, in accordance with their own religious beliefs, by the decision today.
    But the court also feels compelled to identify an absurdity in the State’s position against religious cohabitation in this context of trying to “protect” the institution of marriage by criminalizing religious cohabitation. At a time of much discussion in society about problems arising from the decline in rates of people marrying or the increased age at which people decide to marry, the Statute penalizes people for making a firm marriage-like commitment to each other, even though they know that their religious cohabitation does not result in state-sanctioned or recognized marriages. As Plaintiffs trenchantly noted, the State’s position
      would suggest that Kody Brown would have avoided any criminal exposure if he had simply maintained relations with multiple women, had children by them, but never expressed a belief in being spiritually bonded to them. Since he committed to these women and his children, the case is treated as undermining marriage by the Defendant and justifying criminalization under the statute.
    . . .
    For all of these reasons, the cohabitation prong of the Statute cannot survive strict scrutiny and must be stricken as a facial violation of the free exercise of religion under the First Amendment.
    . . .
    The cohabitation prong of the Statute does not survive rational basis review and must be stricken as a violation of substantive due process under Lawrence.
    . . .
    The court has found the phrase “or cohabits with another person” to be unconstitutional under various constitutional provisions and has ordered it to be stricken. With the cohabitation prong thus stricken, the Statute now reads as follows: “A person is guilty of bigamy when, knowing he has a husband or wife or knowing the other person has a husband or wife, the person purports to marry another person [stricken: or cohabits with another person].”


(Edited by Stephen Boydstun on 12/14, 6:29pm)


Post 4

Monday, December 16, 2013 - 6:15amSanction this postReply
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Stephen, it shows how far we have come. When the Supreme Court struck down the plea for polygamy in Reynolds, they said that you can believe whatever you want, but you cannot do whatever you want.  In particular, the Court said that if we allow polygamy, the next plea might be for human sacrifice as a religious rite (or right).  For them back then, apparently, it was a small step from the one to the other.  I think that today, we would see that as a giant leap. 


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