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 cowives 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 best describes the main purpose of the passage above?

m is a three-digit integer such that when it is divided by 5, the remainder is y, and when it is divided by 7, the remainder is also y. If y is a positive integer, what is the smallest possible value of m?

If the integer s is divided by 9, the remainder is 1. If s is divided by 4, the remainder is 2. If s is between 30 and 80, what is one possible value of s ?

List A has 80 numbers, and standard deviation is 0. Then List B has one number more than List A, which is 92. The average of list B is 12.

A list of numbers has six positive integers. Three of those integers are known: 4, 5 and 24 and three of those are unknown: x, y and z. The three unknowns are known to be distinct. It is also known that the mean of the list is 10 and median lies between 7 and 8 (exclusive). Which of the following cannot be the value of any one of the unknowns?

70 75 80 85 90 105 105 130 130 130

When the positive integer x is divided by 11, the quotient is y and the remainder 3. When x is divided by 19, the remainder is also 3. What is the remainder when y is divided by 19?

When the positive integer M is divided by 75, the remainder is 21. What is the remainder when M³ is divided by 5?

What is the sixtieth term in the following sequence? 1, 2, 4, 7, 11, 16, 22...

How many 3-digit positive integers exist that when divided by 7 leave a remainder of 5?