Polygamy, Women, and Higher Education: Life after Mormon Fundamentalism

141 Pages·2019·1.2 MB·English

by  Laura Parson

P o l y g a m y ,
Wo m e n ,
a n d H i g h e r
E d u c a t i o n
Life After Mormon
Fundamentalism
L A U R A PA R S O N
Polygamy, Women, and Higher Education
Laura Parson
Polygamy, Women,
and Higher Education
Life after Mormon Fundamentalism
Laura Parson
Educational Foundations, Leadership, and Technology
Auburn University
Auburn, AL, USA
ISBN 978-3-030-02797-1 ISBN 978-3-030-02798-8 (eBook)
https://doi.org/10.1007/978-3-030-02798-8
Library of Congress Control Number: 2018961602
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A
cknowledgments
This book is based on my master’s thesis research (see Parson, L., 2012).
That research would not have been possible without the guidance, sup-
port, and feedback from my master’s thesis advisor, Marilee Coles-Ritchie,
PhD. Additionally, I am grateful for the support and guidance from my
doctoral advisor, C. Casey Ozaki, PhD, who provided invaluable support
throughout my doctoral journey and who also provided feedback that
helped me to revisit and reanalyze my master’s research in the context of
higher education (reported on, in part, in Parson & Ozaki, 2018). Most
importantly, I am forever thankful to each of the women who were willing
to share their life stories with me. Their honesty and bravery is humbling
and inspiring. Finally, I am grateful for the support of my family and aca-
demic family who believed in me, encouraged me, and have supported me
throughout my life and career.
RefeRences
Parson, L. (2012). Women from Polygamous Societies: Readiness for Adult Education
Settings. Unpublished Master’s Thesis, Westminster College, Salt Lake City, UT.
Parson, L., & Ozaki, C. (2018). Breaking Free: The Implications of a Polygamous
Lifestyle on Readiness for Adult Education. Journal of Adult Learning,
Knowledge and Innovation. https://doi.org/10.1556/2059.02.2018.01
v
c
ontents
1 I ntroduction 1
Purpose of This Book 3
Feminist Theory 4
Study Methods 6
Life History Methodology 7
Readiness for Higher Education 8
Andragogy 9
Setting 11
Participants 12
Data Gathering 13
Data Analysis 14
Trustworthiness 15
Ethics 15
Limitations 16
Overview of the Book 17
References 17
2 Understanding Mormon Fundamentalist Polygamy 21
History of Mormon Fundamentalist Polygamy 21
Apostolic United Brethren 25
Fundamentalist Church of Latter-Day Saints 26
Government Intervention 27
Life Stories of Polygamous Women 29
Formal Education 30
vii
viii CONTENTS
Non-formal Education Experiences 31
Life in a Patriarchal Society 32
References 34
3 Emma’s Story 37
Emma’s Childhood 38
Formal School Experience 39
Junior High 39
High School 41
Leaving Colorado City 42
Married Life in Bountiful, Canada 45
Marriage and Motherhood in Polygamy 46
Leaving Polygamy 47
Household Manager 50
Leaving Matthew 52
Experience in Higher Education 53
4 Sarah’s Story 55
Childhood 56
Elementary Education 58
Secondary Education 60
Mothering 62
Leaving Polygamy 63
Employment 64
Relationships 66
Readiness for Higher Education 68
5 Mary’s Story 71
Formal Schooling 73
Work/Employment 75
Leaving Polygamy 76
Readiness for Higher Education 79
6 The Sociohistorical Context of a Mormon Fundamentalist
Polygamous Life 85
Formal Academic Experiences 86
Cultural Differences 87
Patriarchal Societies 91
CONTENTS ix
Self-Directedness 93
Relationships with Fathers 96
Emma 97
Mary 98
Sarah 100
Social Roles 102
Emma 103
Sarah 105
Mary 106
Conclusion 107
References 109
7 Higher Education Programs 111
Transition Theory 112
Self-Authorship 114
Program Recommendations 116
Basic Needs 118
Adult Basic Education 119
Social/Cultural Awareness 121
Bias Literacy 122
Mentoring 123
Work/Professional Experience 125
Academic Counseling and Support 126
Conclusion 126
References 128
8 Conclusion 131
Implications 133
Positionality 135
References 136
Index 137
CHAPTER 1
Introduction
Even before the 2008 raid on the Yearning for Zion (YFZ) ranch in Texas,
Mormon fundamentalist polygamy was subject to exponentially increasing
levels of mass media and pop culture focus. Media coverage exploded after
the YFZ raid with accounts of the raid, lurid “tell-all” stories that detailed
the extreme conditions of life in the YFZ polygamous community, and
sympathetic public interest stories about families torn apart by the raid
(Bringhurst & Foster, 2011). As demonstrated by YFZ coverage, media
coverage of polygamous women has generally been framed with an “out-
sider” (or “etic”) and distinctly man perspective; “though women are
clearly present, their voices are framed by men’s characterizations of the
events they describe and by hints about how the audience should under-
stand those events” (Gibson, 2010, p. 287). Television has capitalized on
the media sensationalization of polygamy and resultant public interest in
polygamy, normalizing it through shows like TLC’s Sister Wives and Seeking
Sister Wife, sexualizing it in HBO’s Big Love, and reinforcing stereotypes in
Lifetime Network’s Escaping Polygamy. These portrayals of polygamous
women define and limit their role within a larger, patriarchal master narra-
tive (Gibson, 2010). For the most part, television, whether through televi-
sion shows or news reporting, has portrayed polygamy and polygamous
women through a masculine lens; when included, women’s voices are told
within a larger patriarchal narrative that views polygamous women as vic-
tims, “welfare queens,” or hypersexualized villains (Gibson, 2010).
© The Author(s) 2019 1
L. Parson, Polygamy, Women, and Higher Education,
https://doi.org/10.1007/978-3-030-02798-8_1
2 L. PARSON
In contrast, the memoirs of women who left Mormon polygamous
communities as well as those written by women still living in polygamy
give polygamous women a voice and present a more nuanced view of
polygamy and the life experiences of polygamous women. Memoirs from
women able to leave polygamous communities and families detail the hor-
rors of living within fundamentalist polygamous societies, lives that left
them unprepared mentally, physically, and emotionally for life outside the
community. Because of a patriarchal culture and social roles that were
limited to wife/mother/daughter, their life stories indicate that women
within polygamous societies, especially those living in the restrictive com-
munities such as the Fundamentalist Church of Latter-Day Saints (FLDS),
are often unprepared for life outside of the community (D’Onofrio, 2005;
Duncan, 2008). For example, when FLDS women were allowed to work,
with the permission of their husbands, they often could only work in
church-owned businesses (Moore-Emmett, 2004) and would be forced to
sign their paychecks to their husbands (Duncan, 2008). While FLDS
polygamous societies are among the most restrictive, women leaving all
modern Mormon polygamous communities and families have reported
challenges living outside of the polygamous communities they were raised.
They cite a non-formal academic background, non-transferable employ-
ment skills, and challenges with life skills such as budgeting, self-direction,
and autonomy (including sexual autonomy) as contributing to the chal-
lenges of adjusting to society outside of polygamy (D’Onofrio, 2005).
Higher education has been described as a resource needed for women
who were formerly members of polygamous societies to help them to be
economically viable, give them the confidence they need to remain outside
of polygamy, and help them assimilate to society (Jessop, 2007; Moore-
Emmett, 2004; Wall, 2008). For women who leave polygamy, survival in
society often depends on resources that can be provided by higher educa-
tion. Outside of mass media, however, limited research exists on Mormon
fundamentalist polygamy and the women who leave; existing research
regarding former woman members of polygamous societies is deficient and
almost exclusively framed from a man perspective. Because of that, wide-
scale research regarding polygamous women within a feminist paradigm is
necessary to understand their unique needs, perspectives, and struggles.
This need is urgent for former woman members of polygamous societies
whose survival in society may depend on the resources, specifically pro-
vided by higher education, that will help them to economically, socially,
and emotionally survive (Byrd & MacDonald, 2005; Jessop, 2007).