Polygamy, or isithembu (more accurately, polygyny), remains a recognised cultural practice in some South African communities. While television programmes such as Mnakwethu have made the practice highly visible and sparked widespread public debate, little research has examined how these programmes portray polygamy, women’s experiences, and African cultural practices. The researchers identified a gap in understanding whether these media portrayals accurately represent isithembu or reinforce stereotypes and unequal gender dynamics.

Television plays an important role in shaping public understanding of culture. In South Africa, reality television programmes such as Mnakwethu have brought isithembu into mainstream public discussion. However, media portrayals are often influenced by the way producers choose to frame cultural practices, which may differ from how those practices are traditionally understood.

The researchers explored how Mnakwethu (Season 3) and Mnakwethu: Happily Ever After? portray isithembu, particularly focusing on women’s experiences, gender relations, and the representation of African culture. The study was guided by Media Framing Theory and African Feminism Theory to examine how television shapes public perceptions of polygamy and the experiences of women involved.

The aim was to critically examine how isithembu is portrayed in the South African television programmes Mnakwethu (Season 3) and Mnakwethu: Happily Ever After? Specifically, the researchers sought to analyse how polygamy is represented, how women’s experiences and responses are framed, and what these portrayals reveal about cultural representation and gender dynamics.

To achieve the research aims, the researchers used a qualitative desktop research approach.

They conducted content and textual analyses of Mnakwethu (Season 3) and Mnakwethu: Happily Ever After?, to examine recurring themes, conversations, interactions and storylines portrayed throughout the programmes and to interpret how television constructs narratives around isithembu and women’s experiences. These analyses were supported by existing academic literature, journal articles, theses and media commentaries on polygamy and media representation.

The study identified several important findings:

• Men frequently introduced the idea of taking another wife in highly public and emotionally charged settings, often in the presence of television cameras, the programme host and the prospective wife. This public setting increased pressure on women and limited their opportunity to privately process or discuss the proposal.
• The presence of the show’s host, Musa Mseleku, who is, himself, a well-known polygamist, often reinforced men’s authority and contributed to the normalisation of male decision-making in the programmes.
• Many women experienced feelings of shock, sadness, betrayal, emotional distress and pressure when informed that their husbands wished to take another wife. Several participants questioned whether they had failed as wives or whether they were somehow inadequate.
• Some women expressed resistance to polygamy, while others negotiated or accepted the situation under cultural, emotional or social pressure, which demonstrated that women’s responses were often complex rather than simply supportive or opposed.
• The programmes presented several reasons men gave for wanting additional wives, including ancestral beliefs, fertility challenges, migrant labour, cultural practices and religion. However, the researchers also found instances where polygamy appeared to be used to justify infidelity or existing romantic relationships rather than genuine cultural practice.
• The researchers identified several cultural inaccuracies in the programmes. These included the incorrect use of marital terminology, referring to girlfriends or fiancées as wives, and portraying men as practising isithembu even though important customary marriage processes, such as the full payment of ilobolo, had not been completed.
• The findings suggest that the programmes often frame isithembu in ways that reinforce patriarchal norms, while underrepresenting women’s agency and the cultural complexity surrounding traditional polygamous marriages.

The study concludes that Mnakwethu portrays isithembu in ways that can misrepresent both the cultural practice itself and the experiences of women. While some participants presented culturally grounded reasons for practising polygamy, others appeared to use cultural arguments to justify infidelity or existing extramarital relationships.

The researchers argue that television programmes dealing with African cultural practices should involve cultural experts to ensure accurate representation of customs, language and traditions. They also recommend further research into the long-term emotional, social and economic impacts of polygamy on women, children and family relationships.