METHODS: A systematic search was performed in MEDLINE (PubMed), Scopus, CINAHL (EBSCOhost), Google Scholar, and ProQuest using search terms such as "marriage" and "polygamy." Studies published from the inception of the respective databases until April 2021 were retrieved to assess their eligibility for inclusion in this study. The Joanna Briggs Institute Critical Appraisal Checklist was used for data extraction and the quality assessment of the included studies. The generic inverse variance and odds ratios with 95% confidence intervals (CI) were calculated using RevMan software.
RESULTS: There were 24 studies fulfilling the eligibility criteria, and 23 studies had a low risk of bias. The pooled meta-analysis showed women in polygamous marriages had a 2.25 (95% CI: 1.20, 4.20) higher chance of experiencing depression than in monogamous marriages. Children with polygamous parents had a significantly higher Global Severity Index with a mean difference of 0.21 (95% CI: 0.10, 0.33) than those with monogamous parents.
CONCLUSIONS: The psychological impact of polygamous marriage on women and children was found to be relatively higher than monogamous marriage. Awareness of the proper practices for polygamy should be strengthened so that its adverse effects can be minimized. The agencies involved in polygamous practices should broaden and enhance their understanding of the correct practice of polygamy.
METHODS: 4,385 ever-married women, aged 18-83 years, from six rural districts, were interviewed to enquire about the types of their marriages. The data was collected through interviews conducted by trained female interviewers and analysed through SPSS-20.
RESULTS: Twelve percent marriages were the result of Vanni, Swara, Sang Chatti, Badal , Bazo i.e. to settle blood feuds; 58.7% were Watta-Satta / Pait Likhai i.e. exchange marriages and pledging a fetus; in 7.9% case bride was bought; 1.0% marriages were Badle-Sullah i.e to settle dispute other than murder and 0.1% women were married to Quran. The traditional marriages, where wishes of both families and consent of the couple to be married are also considered, constituted 20.3%. The prevalence of Vanni, Swara / Sang Chatti / Badal / Bazo was the highest in Balochistan (22-24%) followed by Sindh (5-17%) and the least in Punjab (0-4%). The other practices in Balochistan were selling the bride (10-17%), Badle-Sulah (3%) and marriage to Quran (1%). Watta Satta was most prevalent in Sindh (66-78%), where 3-13% brides were bought. In Punjab also Watta-Satta was common (44-47%), where 0.5-4% brides were bought and 0.3-3% marriages were Budle-Sullah.
CONCLUSIONS: Since laws against these harmful customs exist but are not applied forcefully, there is a great need to create massive awareness against such customs.