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Navigating Power, Sexual Health, and Communication in Polygynous Marriages: A Qualitative Study Among Hausa Muslim
Jimoh Amzat1,2,3, Bello Almu1,4, Ganiyat Amzat5
1Department of Sociology Usmanu Danfodiyo University Sokoto Nigeria.
Background:
Polygynous marriage is a socially and religiously recognized marital structure in Northern Nigeria, where cultural and religious beliefs play a central role in shaping family dynamics. This study explores sexual health challenges, power dynamics, and sexual health communication within polygynous marriages among Hausa Muslim men in Northern Nigeria, focusing on the interplay between male authority, cultural norms, and religious beliefs.
Methods:
Utilizing a qualitative approach, semi-structured interviews were conducted with 24 men aged 40 and above, all married to two or more wives. Thematic analysis revealed key insights into how men navigate decision-making, marital communication, and health management within these culturally complex relationships.
Results:
Most participants downplayed the risk of sexually transmitted infections (STIs), with only three explicitly acknowledging a confirmed STI case within the marriage. This low-risk perception correlates with the near absence of formal healthcare engagement, as most men preferred self-assessment or traditional remedies. The findings also indicate that male authority is central, with husbands often assuming autonomous control over time-sharing, financial decisions, and sexual health practices. Although some husbands, though some selectively, consult wives to maintain household harmony, the educated wives are more assertive and subtly influence decisions. Communication about sensitive topics like sexual health is typically indirect, with nonverbal cues favored over explicit discussions, reflecting cultural norms of modesty and privacy. The study also highlights key challenges, such as performance strain, jealousy among co-wives, and mismatched sexual appetites, which further complicate sexual health decision-making and emotional well-being in polygynous households.
Conclusion:
Findings contribute to broader understandings of marital dynamics in polygynous contexts, illustrating how men's sexual health and relational strategies are informed by deep-rooted cultural and religious frameworks. This research provides valuable insight for policymakers and practitioners working to support the unique needs of polygynous families in similar sociocultural settings.
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