In and out of polygyny: A case of black South African women's experiences of marriage

Abstract

This focus piece presents an analysis of interviews, used as a methodology to investigate the experiences of 7 black South African women in polygynous marriages. Some of them had since opted out of these marriages, and were staying separately from their spouses. The women's understandings of safe and risky marriages are further explored, with analysis of qualitative interviews conducted within the context of liberal feminism. Gender inequality, biased religious and cultural beliefs, infidelity and ill-treatment were some of the forms of oppression that these married women suffered, where men were usually seen as perpetrators and women as victims. HIV/AIDS was a major risk arising from polygyny and infidelity, because married women in polygynous marriages could not negotiate condom use. The limitations of the sample are fully recognised. However, the analysis provides preliminary data on women in polygynous marriages and a foundation for further research. It was also found that there were other disconcerting voices among the women, suggesting that women continued to stay in unsafe marriages for unguaranteed financial security from men. Those who had moved out of polygynous marriages were seen as disobedient to their culture. The focus concludes that the decision to quit a risky marriage is long and hard to reach due to socially constructed discriminatory practices. It also shows that the decision to stay in a risky marriage is changing among women across marriage types.

Uterine health and women's participation in decisions to undergo hysterectomy in KwaZulu-Natal

“…Our society still regards 'bearing a child' as an important function of women, and in the African culture in particular, a woman who cannot bear a child still carries a social stigma that is difficult to shed (Mbatha, 2011). Being a 'good mother' and a 'good wife' are still the main markers of what makes a 'real' woman.…”

“…Mbatha (2011) argues that African polygynists often cite wife's barrenness as the reason to marry another woman who will bear children. They blame the women if there are no children in the marriage.…”

Boitumelo and the Cultural Practice ofLobola: A Counseling Example From South Africa

“…Florah's plight is a common one among African women. The perception of having been bought and of being a husband's property (see Ansell, 2001;Mbatha, 2011) produces oppressive practices that women are often forced to tolerate. Even where women have recourse to their legal rights, few in fact access these resources, because of the stigma attached to a woman's leaving her husband, which reflects badly on her family.…”

“…However, the function of social security may also imply a form of control, as it gave the older generation a position of surveillance over younger men and women. A lobola transaction was conducted in men's territory and space, which reinforced the inequality of women (see Mbatha, 2011) and, in some instances, allowed abuse. The identity function of lobola was vested in the handing over of lobola, completing the marriage negotiations.…”

Forms of Femininity at the End of a Customary Marriage

“…Scholars argue that the dominant ideal of a submissive, respectful African woman to males, elders and specific family relations remains (Ruddick, 2001;Jewkes and Morrell, 2010;Mbatha, 2011). It is argued that excusing male behaviour, such as violence or infidelity, is an integral part of the dominant femininity for African women (Jewkes and Morrell, 2010).…”