RSCH 8310 Research Topic: The practice of polygamy among Muslim women in the United States

Problem Statement

The practice of polygamy is increasing in the United States, and there have been strong societal pressures to accept it worldwide (Slonim-Nevo & Al-Krenawi, 2006). Historically, polygamy has been known to be practiced in the Middle East, Asia, Africa, and Oceania (Daoud, Shoham-Vardi, Urquia, & O'Campo, 2014). It is estimated that up to 20% of marriages among Arabs are polygamous (Charsley & Liversage, 2013; Slonim-Nevo & Al-Krenawi, 2006). Although no one knows for sure what the statistics are, it is estimated that as many as 100,000 people practice polygamy in the United States. Currently, the acceptance rate of polygamous marriages hover around 16%, and it is estimated that polygamy could be legalized by 2040 (Newport, 2015). As many polygamous marriages grow, it is important to understand how Muslim women who are in it are affected by it, so that intervening approaches can be developed. Previous research highlights that polygamous marriages lead to many adverse family outcomes, including emotional problems, negative self-concept, and lower school achievement (Al-Krenawi, 2010; 2013; Daoud et al., 2014; Slonim-Nevo & Al-Krenawi, 2006).

Current research into polygamy is limited and much of the research into polygamy has centered mostly around Middle Eastern populations (Charsley & Liversage, 2013; Shepard, 2013). Muslim women in polygamy face many issues such as mental illness and other mental health problems (Al-Krenawi, 2010; 2013; Daoud et al., 2014), but rarely are their experiences recorded. Although this has been studied among Middle East and North African (MENA) populations (Shepard, 2013), in America the practice is not limited to Arab Muslims (Hammer, 2015). Hassouneh-Phillips (2010) has studied polygamy in America using interpretive phenomenology to understand Muslim women’s experience of abuse in polygamous marriages because it focuses on the lived experience of the victims. Likewise, this study will focus on the experiences of Muslim women and how polygamy affects them, but from a mental health standpoint. Daoud et. al (2014) discusses factors leading to poor mental health in Arab Bedouins in southern Israel. However, there is a need for continued research on women in polygamy that focuses on the psychological impact and means of mediating it (Shepard, 2013). Although other studies into polygamy address issues of mental health and mental illness, there is a wide variation of how polygamy is practiced across cultures and countries (Alamgir, 2014; Charsley & Liversage, 2013; Kringelbach, 2016; Shepard, 2013).

Purpose Statement

The goal of this qualitative study is to understand the experience of Muslim women in polygamy in America and how polygamy affects their mental health. As such, how they feel or think cannot be quantified. Therefore, from this viewpoint, it is not possible to observe everything that happens and understand it, and I do not seek to understand behavior. Also, this study does not lend itself to statistical validation.

I grew up in a society where monogamous marriages are customary. However, I am also Muslim, and I understand that affects my understanding and acceptance of polygamous marriages since it is a practice among many Muslims worldwide. Having lived in the Muslimcommunity for the past 20 years, I have also witnessed several instances where Muslim women have been subjected to abuse and abandonment by husbands who choose to practice polygamy. I also have an interest in the topic because my wife grew up in a polygamous family. When we married, she brought with her lived experience of how of it was to be a child growing up in a family where abuse was common, and seeing her father was rare.

I view myself as an advocate for women’s rights and a feminist. Interviewing Muslim women who are in a situation that is detrimental to them could activate bias. Any personal beliefs that I have about marriage or its legality can also serve as a problem if it contrasts with the people I interview. Since I am a man, I am also looking at it from a different point of view. Although polygamy cannot be legally practiced in the United States, there are several groups on social media, such as Facebook, which hold discussions on the topic of polygamy. Likewise, many of the groups are run by women who are currently in a polygamous marriage. Outside of people that my wife or I may know personally who are in a polygamous marriage, this gives us access to a sufficient sample.

Qualitative Research Question

What is the experience of polygamy for Muslim women in the United States?

Potential for Social Change

Judge Scalia mentioned in his commentary on the ruling concerning same-sex marriage that it may be difficult to raise a constitutional objection to polygamy in the future since traditional marriage had been challenged (Joffe, 2017). There is a possibility that plural marriage may one day become legalized. However, regardless whether it is legal or not, Muslims, Christians, and other religions and cultures practice it despite it being against the law (Charsley & Liversage, 2013). Currently, there are no measures in place to successfully intervene and mitigate the issues that come along with polygamy. Research into this area will assist in helping to raise and promote healthy families who are affected negatively by polygamy and head off negative outcomes of poor mental health before it gets worse (see Mersky, Topitzes, & Reynolds, 2013). If there is a time that polygamy is legalized soon, it will also make it easier to address those issues and provide a foundation for the research in America.

Annotated Bibliography

Shepard, L. D. (2013). The impact of polygamy on women's mental health: A systematic review. Epidemiology and Psychiatric Sciences, 22(1), 47–62. http://doi.org/10.1017/S2045796012000121

Shepard conducts a systematic review of research studying mental health conditions of women participating in polygamy, citing gaps in research on polygamy. Data quality and applicableness are examined to determine if a significant intensification of mental health issues exists in polygamous women compared to monogamous women within the same population. The author reviews and qualifies studies for inclusion or exclusion based on several criteria, including internal and external validity, availability, and applicability for field advancement for researchers and practitioners.

This review is relevant to the discourse concerning polygamy as a research topic in that it proves the necessity of study with potentially broad applications for researchers, policy-makers, and practitioners. Shepard mentions a need for presenting an accurate representation of various cultures and populations. Current studies show inconsistency in data collection accuracy, adequate sampling, and accessibility for field investigators.

Shepard makes a compelling case for the significance of further exploration of this topic and its applications for community intervention, practitioner use, and socially-based support initiatives. This review is also valuable for research advancement focusing on mediation of family dynamics and addressing psychological effects to design proactive interventions across all cultural and societal settings.

Daoud, N., Shoham-Vardi, I., Urquia, M. L., & O'Campo, P. (2014). Polygamy and poor mental health among Arab Bedouin women: Do socioeconomic position and social support matter? Ethnicity and Health, 19(4), 385–405.

Daoud, Shoham-Vardi, Urquia, and O’Campo discuss the relevance and effectiveness of socioeconomic position and social support in addressing mental health issues in polygamous Arab Bedouin women in contrast with monogamous Arab Bedouin women. This study uses a secondary data analysis to assess the hypothesis of connections between polygamous marital status and the occurrence of mental health issues in women. Prior studies discuss potential effects of marital status on the quality of mental health in women. Daoud et al. build upon this research foundation to delve deeper into the causation(s) and viable solutions for proactive and supportive interventions to protect affected population's mental health.

This study shows remarkable relevance to the study of polygamy from a public health viewpoint and application. Daoud et al. find socially-based support initiatives to have a protective effect on mental health quality, as shown in prior research. However, due to limitations of their secondary data analysis and factor complexity within polygamy, the authors advocate for further research within the study population to glean more insight.

Daoud et al. make a reoccurring note of the compounding and pervasive nature of polygamy, echoing prior field studies. This conclusion presents an undeniable resolution of the need for further exploratory research on the effects of polygamy on mental health and other social factors in various societies and cultures. Furthermore, the authors reiterate a skillful approach in researching polygamy and its extenuating effects on society and psychological health on the individual, how their mental health can be protected and enriched.

Hassouneh-Phillips, D. (2010). Polygamy and wife abuse: A qualitative study of Muslim women in America. Health Care for Women International, 22(8), 735–748.

Hassouneh-Phillips investigates the issue of abuse among Muslim American women since it is rarely studied. She gathers the personal accounts of 17 women from various ethnic backgrounds to gauge their experiences ranging from emotional abuse, to physical, and sexual abuse. She concludes that there is a correlation between abuse and polygamy, and that all the women interviewed felt that they were treated unfairly as wives in comparison to their co-wives. Hassouneh-Phillips also mentions that polygamous families are complex and that knowledge of their structure is needed in other to provide healthcare services.

One of the benefits of this research is the diversity that it represents. Polygamy among Muslim Americans is mostly practiced by African Americans, which also represented a large share of the participants. She captured their experiences and their perceptions of being in a polygamous marriage. However, since experiences are subjective and there are two sides to a marital relationship. Also, since these are the experiences of women who in some cases had been married several times, there is no way to discern when trauma happened. Other instances of unjust treatment were very clearly defined such as the woman who mentioned that her husband spends more time with her cowife and is more active with her than he is with her. Likewise, the data is subject to the interpretation of the researcher who may or may not have a vested interest in the topic.

The research done by Hassouneh-Phillips is integral to this proposal because it is one of the only pieces of literature that exists that addresses Muslim American women and polygamy. Hassouneh-Phillips discusses the need for mental health services to address this minority community because of the prevalence of the practice in America among Muslims. This research can be applied on multiple levels from understanding the makeup of polygamous families as well as the complications that come with providing care for Muslim American women who are negatively affected by a polygamous situation. The perception of abuse in these situations are traumatic, and this ties in with studying the effects of this trauma.

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References

Al-Krenawi, A. (2010). A study of psychological symptoms, family function, marital and life satisfactions of polygamous and monogamous women: The Palestinian case. International Journal of Social Psychiatry, 58(1), 79–86. http://doi.org/10.1177/0020764010387063 ↩1 ↩2
Al-Krenawi, A. (2013). Mental health and polygamy: The Syrian case. World Journal of Psychiatry, 3(1), 1–7. http://doi.org/10.5498/wjp.v3.i1.1
Alamgir, A. (2014). Islam and Polygamy: A Case Study in Malaysia. Procedia - Social and Behavioral Sciences, 114, 889–893. http://doi.org/10.1016/j.sbspro.2013.12.803 ↩
Charsley, K., & Liversage, A. (2013). Transforming polygamy: Migration, transnationalism and multiple marriages among Muslim minorities. Global Networks, 13(1), 60–78. http://doi.org/10.1111/j.1471-0374.2012.00369.x ↩1 ↩2 ↩3 ↩4
Daoud, N., Shoham-Vardi, I., Urquia, M. L., & O'Campo, P. (2014). Polygamy and poor mental health among Arab Bedouin women: Do socioeconomic position and social support matter? Ethnicity and Health, 19(4), 385–405. ↩1 ↩2 ↩3
Hammer, J. (2015). Marriage in American Muslim communities. Religion Compass, 9(2), 35–44. http://doi.org/10.1111/rec3.12143 ↩
Hassouneh-Phillips, D. (2010). Polygamy and wife abuse: A qualitative study of Muslim women in America. Health Care for Women International, 22(8), 735–748. http://doi.org/10.1080/073993301753339951 ↩
Joffe, L. F. (2017). What“s the harm in polygamy? Multicultural toleration and women”s experience of plural marriage. Journal of Law and Religion, 1–18. http://doi.org/10.1017/jlr.2016.36 ↩
Kringelbach, H. N. (2016). “Marrying out” for love: Women’s narratives of polygyny and alternative marriage choices in contemporary Senegal. African Studies Review, 59(1), 155–174. http://doi.org/10.1017/asr.2016.7 ↩
Mersky, J. P., Topitzes, J., & Reynolds, A. J. (2013). Impacts of adverse childhood experiences on health, mental health, and substance use in early adulthood: A cohort study of an urban, minority sample in the US. Child Abuse & Neglect. ↩
Shepard, L. D. (2013). The impact of polygamy on women's mental health: A systematic review. Epidemiology and Psychiatric Sciences, 22(1), 47–62. http://doi.org/10.1017/S2045796012000121 ↩1 ↩2 ↩3 ↩4
Slonim-Nevo, V., & Al-Krenawi, A. (2006). Success and failure among polygamous families: The experience of wives, husbands, and children. Family Process, 45(3), 311–330. http://doi.org/10.1111/j.1545-5300.2006.00173.x ↩1 ↩2 ↩3