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The Importance of Being Monogamous: Epigraph

The Importance of Being Monogamous
Epigraph
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table of contents
  1. Cover
  2. Acknowledgements
  3. One: Creating, Challenging, Imposing, and Defending the Marriage “Fortress”
  4. Two: Customs Not in Common: The Monogamous Ideal and Diverse Marital Landscape of Western Canada
  5. Three: Making Newcomers to Western Canada Monogamous
  6. Four: “A Striking Contrast... Where Perpetuity of Union and Exclusiveness is Not a Rule, at Least Not a Strict Rule”: Plains Aboriginal Marriage
  7. Five: The 1886 “Traffic in Indian Girls” Panic and the Foundation of the Federal Approach to Aboriginal Marriage and Divorce
  8. Six: Creating “Semi-Widows” and “Supernumerary Wives”: Prohibiting Polygamy in Prairie Canada’s Aboriginal Communities
  9. Seven: “Undigested, Conflicting and Inharmonious”: Administering First Nations Marriage and Divorce
  10. Eight: Conclusion
  11. Appendix
  12. Notes
  13. Bibliography
  14. Index

Now the first argument that comes ready to my hand is that the real homestead of the concept “good” is sought and located in the wrong place: the judgment “good” did not originate among those to whom goodness was shown. Much rather has it been the good themselves, that is the aristocratic, the powerful, the high-stationed, the high-minded, who have felt that they themselves were good, and that their actions were good, that is to say of the first order, in contradistinction to all the low, the low-minded, the vulgar and the plebian. It was out of this pathos of distance that they first arrogated the right to create values for their own profit, and to coin the names of such values: what had they to do with utility?

—FRIEDRICH NIETZSCHE

“Good and Evil, Good and Bad,” The Genealogy of Morals

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