مطالعه‌ی پدیدارشناختی تجربه‌ی زیسته‌ی زنان در خانواده‌های چندهمسر

The present study aimed to conduct a phenomenological review of the life experiences of women in polygamous families and to describe their lived experiences. A descriptive phenomenology study was carried out, with the field of study consisting of polygamous families in Minab, Hormozgan Province, Iran. Purposeful sampling and the snowball method were employed. Semi-structured interviews were conducted with 33 women who had lived in such families for many years, and their narratives were analyzed using the Colaizzi analysis technique. Data analysis revealed five key concepts: ruined life, maladaptive emotional reactions, spiritual and mental disorders, second wife, and the favorite. Additionally, tranquility in life and the encounter with co-wife shifted from strife to pity. There were also 17 secondary concepts and 105 primary concepts. The results indicated that polygamy is no longer an acceptable norm for women in the study field today, contrary to the perception that it was considered a cultural and relativistic matter. This phenomenon is perceived as painful for women with similar conditions, religion, and culture, as well as for other women with different religions and conditions; it is a completely internal matter for all women.
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Keywords




Polygamy, Polygyny, Phenomenology, Lived Experience, Minab City ‌  
 
‌Introduction
Marriage typically serves as the starting point of a family (Alaie Rahmani, 2014), a universal institution present throughout history in all societies (Aref and Fatima, 2015). The predominant form of marriage is monogamy, whereas polygamy, where a woman can have multiple husbands simultaneously, was limited to a brief period, primarily in uncivilized societies. Polygamy, another marital structure, allows a man to have several wives concurrently (Nasti Zaei, 2015). Given Hormozgan province's second-ranking status in the country for polygamy, Minab city, its second most populous, is not exempt from this phenomenon. Preliminary observations and insights from local key informants indicate a prevalence of polygamous family structures in this region, particularly in the eastern and southeastern parts. Women in polygamous marriages encounter a unique life experience, where this marital arrangement can evoke feelings of sadness, grief, or happiness. Fortunately, in today's world, there has been a reduction in the violation of women's rights to some extent. However, a comprehensive study on the issue of polygamy is still necessary. Contrary to the past, a review of studies conducted in this area reveals that polygamy is no longer the dominant cultural norm and is not accepted, even among the most traditional women in these regions. It has become challenging, bringing various social and psychological consequences for couples, especially women. This necessitates a deeper analysis of the hidden aspects of this phenomenon. Thus, this research aims to study polygamy from the perspective of women themselves, seeking to describe the lived experiences of women in polygamous families.
 
Methodology
The current research adopts a qualitative and descriptive phenomenological methodology. The study is situated in Minab city, located in Hormozgan province, focusing on 33 women from polygamous families. Open and semi-structured interviews were conducted using purposeful sampling and the snowball access method. To identify suitable subjects, the researcher initially sought information from individuals familiar with the research area in unfamiliar locations. After obtaining necessary permissions and coordinating, interviews were carried out. The process utilized both purposive and snowball methods to identify subjects, continuing until data saturation was achieved. The data collection phase concluded with a total of 33 interviews. Furthermore, the data analysis followed the descriptive phenomenological approach of Claizi, from which the main themes were extracted.
 
Findings
The data analysis uncovered five key concepts: ruined life, incompatible emotional reactions, mental and emotional disturbances, the role of the second woman (Sugoli), tranquility in life, and the experience of facing Hawou - evolving from strife to pity. Additionally, 17 secondary concepts and 105 primary concepts emerged from the analysis. The key concept of a ruined life encompasses three secondary concepts, including losing one's heart, cutting one's life, and cutting one's self. Further, it comprises 13 sub-categories such as coldness in relations with one's wife, quarrels and conflicts with one's wife, considering one's wife as incompetent, separation from one's wife, helplessness and misery in life, giving up on the world, despair and hopelessness in life, dissatisfaction with life, abandonment, thinking oneself inadequate, torment of conscience, shame, and understanding the hatred of the people around oneself. This key concept encompasses 44 basic concepts, which have been expanded and investigated based on the statements of the interviewees. According to the findings, the key concept of maladaptive emotional reactions is comprised of four secondary concepts, including self-hatred, malice, anger and aggression, and the desire for vengeance and revenge, resulting in a total of 27 primary concepts. The key concept of psychological disturbances consists of two secondary concepts, namely contradiction in feelings and insecurity and anxiety, along with 12 primary concepts. Furthermore, the key concept related to the second woman (Sugoli) and peace in life encompasses five secondary concepts: satisfaction with life, peace in life, attachment to spouse, feeling valuable, and feeling happy in life. This key concept includes 12 primary concepts. Similarly, the key concept of facing Hawou: from conflict to pity involves three secondary concepts - contradiction with Hawou, indifference to Hawou, and identification with Hawou - and a total of 10 primary concepts.
 
Result
Based on observations and studies conducted in the field, the findings suggest that polygamy is no longer considered an acceptable norm for women in the current study area. This contradicts the notion that it was once perceived as a cultural and relativistic matter. The phenomenon is viewed as painful for women sharing similar conditions, religion, and culture, just as it is for women with differing religions and conditions. This highlights a crucial aspect, revealing that despite some considering polygamy as a cultural and religious matter, assessed in accordance with the culture and traditions of the region, the acceptance or rejection of this phenomenon by women transcends religious and cultural boundaries. It becomes evident that the non-acceptance of polygamy is a shared internal sentiment among all women, emphasizing its universality and underscoring that it goes beyond cultural and religious affiliations.
 
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