Women Amenable to Mormon Polygamy  

          In one of my earlier blogs I indicated there were three types of women who may be better off as plural wives.  The articulate ladies of Principle Voices have stated that (Mormon) polygamy is not for everyone.  In that regard I heartily agree, even though D & C, Section 132 does not seem to agree.  Verse 4 makes clear that once you are made aware of the “commandment,” if you do not abide, you will be damned.”

            Sociologist Rodney Stark tenders the theory that the impetus behind religion is compensators, costs and rewards.  He defines a compensator as follows:

            “When humans cannot quickly and easily obtain strongly desired rewards they persist in their efforts and may often accept explanations that provide only compensators.  These are intangible substitutes for the desired reward, having the character of I.O.U.s, the value of which must be taken on faith. Compensators are treated by humans as if they were rewards.  For any reward or cluster of rewards, one or more compensators may be invented.”

            A compensator is therefore a promise that something may or may not occur in the future.  A compensator that is accepted in place of a reward suggests a sense of satisfaction, superiority, element of power or well-being.  Stark’s theories are generalizations but if we apply the theory to Mormon fundamentalism it gives us a rational explanation as to why women might convert to a lifestyle dominated by men.

            In a general sense most religious rewards, at least the most exultant, to use Stark’s idiom, are “none existent because they cannot be proven.”  Examples are the resurrection and an afterlife or a heaven with seven lascivious virgins.  To compensate for the lack of proof the true believer is furnished promises in the form of doctrines, testimonies, etc. as compensators.  And as Stark points out, when the compensator (promise) bolsters the ego or calms fears, it becomes a reward in and of itself.  Of course there are costs involved but what I find intriguing is the costs some people are willing to bear in order to incorporate a “nonexistent compensator” into their nurturing. Or, do some religions offer tangible rewards.

            With the above serving as a foundation or introduction the following categories of women are, in my opinion and experience, the most apt to be amenable to Mormon plural marriage.

1         The indigenous.  She is born into an established sect which is either geographically or sociologically isolated from mainstream society.  She has been indoctrinated to believe that her salvation and exaltation is contingent upon her obedience to an all powerful prophet and priesthood.  Her world view has been carefully orchestrated by the priesthood. Foremost among the inculcation is the notion that enemies and danger abound outside the security of the group.  Consequently this individual is both intellectually and psychologically handicapped if she should venture outside the group.  Even though she may be abused, unhappy, or a skeptic there is more security with that which she is familiar than the unknown, frightening outside.

2         The unmarriageable.  She is an unfortunate individual that due to looks or personality is unable to attract a monogamous suitor.  Her chances of marriage in a polygamous society are almost assured.  If she is a fertile woman she will be pursued because there is an ample supply of men looking to increase the size of their family.  Mormon polygamy is a system where love is not a criteria.  Because of her inferiority she is more apt to be naturally subservient and compliable.  A further advantage is that she will be able to experience motherhood; although more than likely she will be relegated to a secondary status. 

3        The single mom.  The most common woman that converts to Mormon fundamentalism is a single, struggling mom who has had a disastrous monogamous marriage.  She is LDS, has a testimony of Joseph Smith and wants religion in the lives of herself and children.  She buys into the adage that it is preferable to have part of a good man than all of a bad man.

      She doesn’t need a dowry or assets to enter a family, but if she does she will be all the more sought after by polygamist men.  Using AUB as a model in as much as their primary growth comes from the frustrated ranks of the LDS Church, she may choose the family that feels the best for her.  If she is worthy and he is affluent enough to take her on, he is obligated to accept her.    

      Her non acceptance in a family is usually one of two things.  She is suspected of having Black blood or having lain with a Black man. 

      The other condition is the rebelliousness of the other wives.  In AUB the wives generally have more autonomy and influence than the other groups, especially if they are the daughters of a powerful priesthood crony of the prophet.  The potential plural wife may have a reputation of being a trouble maker or the existing wives may decide the family is large enough and they don’t want to share what assets are available.  The potential wife may also be a charming beauty with the probability of becoming the favorite wife.

            We humans are social animals – we seek others of our own kind and tend to gather in respect to race, creed, intelligence, pedigree and occupation. In each of these categories there is a pecking order and that includes a polygamous community and family.

            If the single mom chooses well she may be accepted by the community and family with open arms, in other words, unified with status, something that would not happen in the LDS Church.  As hard and diligent as the LDS Church attempts to make single men and women feel welcome and wanted many women have difficulty assimilating in an organization that glorifies monogamous marriages.

            The LDS Church organizes firesides and dances where single men and women can meet and hopefully marry.  These single’s events are often targets for predators.  By that I mean polygamists looking for plural wives, bigamists and sexual predators.  As a deputy I arrested a rapist on parole from Attica State Prison who feigned conversion to Mormonism.  He raped two middle aged ladies before one complained and he was arrested.  Single LDS women are vulnerable and should be extremely careful. 

            In talking to a middle age LDS divorcee who attended one dance and one fireside then quit going, she said the men were mostly loosers looking for a nurse or a purse.

            Once a female convert is satisfied that she is better off as a plural wife than a single LDS mom doctrine becomes the authority and justification for her conversion.  She probably studied enough to justify the initial conversion but after a satisfactory adjustment, depending upon her ideologically orientation, polygamy often becomes a holy cause.

            Many of the pro polygamy women interviewed by the media fit into this category.  They are women with a huge investment in the institution or life style, who enjoy the rewards of an activist – in the same way a politician enjoys notoriety.

            The point is, women generally become plural wives because of tangible compensators but once the conversion is complete, the compensators become more intangible.  What they don’t seem to want to accept is that they themselves are tangible compensators.