Approaches of managing psycho-Social and Economic Conflicts within polygamous Families of Sheko society and its implication for handling current marital problem.

Abstract

The purpose of the study was assessing the management practices of psycho-social and economic conflicts in polygamous families of sheko society.The study employed case study design to meet the basic research objectives. A total of 46 purposely selected participants were involved in the study.Data were collected through in depth key informant interview and focus group discussion.Qualitative data analysis techniques such as narration,thematic analysis & paraphrasing were used.The findings of the study revealed that polygamy takes four major forms in sheko society. These were “Tucha Baay” a form of marriage done through the traditional bride price practice,”Duma baay” a form of substitution marriage,”saka baay”delayed an independent woman due to death of partner or other reason and „‟Gis‟ua baay‟‟ a process of forcefully taking a woman that attracts ones eye, which was the most dominant form of marriage in sheko society.Common conflicts in polygamous marriage were rooted under economic,social and psychological sources.According to the study these conflicts may occur between the first wife and husband,between co-wives and among children of co-wives. According to the respondents,these conflicts were not such destructive as far as strong management was made.The most common approaches of resolving such conflicts were found to be strengthening women independence,giving due respecting for the first wife (tucha baay), making strong family bond and using the culturally respected procedural conflict resolution approach.To sustain such cultural practices recommendations were made for different stakeholders. Private and government medias in the zone should play promotion roles.The cultural and tourism offices at zonal and woreda level should prepare cultural ceremonies that could serve for experience sharing.Researchers on the behalf of mizan Tepi university cultural and indigenous knowledge should turn their faces to explore more invisible traditions in the society.