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Feminist and Mormon: Reconciling Ideals of Equality and a Culture of Patriarchy

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AN ABSTRACT OF THE THESIS OF Julie A. George for the degree of Master of Arts in Interdisciplinary Studies in Women Studies, Women Studies, and Sociology presented on April 25, 2013. Title: Feminist and Mormon: Reconciling Ideals of Equality and a Culture of Patriarchy Abstract approved: ___________________________________________________________________ Susan M. Shaw The aim of this study is to explore how women who identify as both active, believing Mormons and as feminists negotiate the contradictions between an ideology that values equality (feminism) and a religion that values patriarchy (Mormonism). Data were gathered through recorded and transcribed interviews with women who identify as both Mormon and Feminist. Findings suggest a) Mormon feminists practice a gentle approach to feminist activism, b) Mormon patriarchs practice a gentle approach to maintaining patriarchal hierarchy, c) privilege buffers the effects of patriarchy among many Mormon feminists, and d) Mormonism contains empowering elements that are attractive to Mormon feminists. ©Copyright by Julie A. George April 25, 2013 All Rights Reserved Feminist and Mormon: Reconciling Ideals of Equality and a Culture of Patriarchy by Julie A George A THESIS Submitted to Oregon State University in partial fulfillment of the requirements for the degree of Master of Arts in Interdisciplinary Studies Presented April 25, 2013 Commencement June 2013 Master of Arts in Interdisciplinary Studies thesis of Julie A. George presented on April 25, 2013. APPROVED: ___________________________________________________________________ Major Professor, representing Women Studies ___________________________________________________________________ Director of Interdisciplinary Studies Program ___________________________________________________________________ Dean of the Graduate School I understand that my thesis will become part of the permanent collection of Oregon State University libraries. My signature below authorizes release of my thesis to any reader upon request. ___________________________________________________________________ Julie A. George, Author TABLE OF CONTENTS Chapter Page 1. INTRODUCTION……………………………………………………………………………………………..1 1.1 MORMON PATRIARCHAL POWER STRUCTURE…………………………………..1 1.2 LEADERSHIP ROLES FOR MORMON WOMEN……………………………………..5 1.3 PERSONAL BACKGROUND AND RATIONALE…………………………………….11 2. LITERATURE REVIEW………………………………………………………………………………….18 2.1 THE “F” WORD………………………………………………………………………………..18 2.2 HISTORY OF FEMINISM IN MORMON CULTURE………………………………..19 2.3 MORMON IDEALS FOR GENDER AND FAMILY…………………………………..20 2.4 BENEFITS FOR MORMON WOMEN……………………….…………………………..22 2.5 THE CULT OF TRUE WOMANHOOD………………………………………………….25 2.6 HEGEMONIC MASCULINITY IN MORMONISM……….…………………………..28 2.7 WHEN “THE PLAN OF HAPINESS” FAILS…………………………………………..32 2.8 MORMON SCHOLARS ON MORMONS..………………….…………………………..33 2.9 INFLUENCE OF MORMON PUBLICATIONS………………………………………..38 2.10 FLUIDITY OF MORMON DOCTRINE ……………………………………………….39 2.11 TEMPLE CEREMONIES……………………………………………………………………56 2.10.1 Endowment Ceremony………………………………………………………..57 2.10.2 Initiatory Ceremony……………………………………………………………60 2.12 FEMINIST THEORY AND RELIGION…………………………………………………61 2.13 SUMMARY OF LITERATURE REVIEW………………………………………………65 3. METHODS……………………………………………………………………………………………………68 3.1 GROUNDED THEORY……………………………………………………………………….69 3.2 AUTOETHNOGRAPHY………………………………………………………………………71 3.3 INSIDER/OUTSIDER………………………………………………………………………...72 3.4 LIMITATIONS…………………………………………………………………………………..77 4. DEMOGRAPHICS………………………………………………………………………………………….78 5. FINDINGS…………………………………………………………………………………………………….81 5.1 INTERSECTING MORMONISM AND FEMINISM…………………………………81 5.2 PRIVILEGE AND PATRIARCHY…………………………………………………………88 5.3 THE ART OF SOFTNESS………………………………………………………………….116 5.4 PERSONAL REVELATION AND MORMON DOCTRINE………………………125 5.4.1 I Hold the Priesthood………………………………………………………..126 5.4.2 Heavenly Mother……………………………………………………………...134 6. CONCLUSION……………………………………………………………………………………….…….146 7. REFERENCES……………………………………………………………………………………………..149 8. APPENDICES……………………………………………………………………………………………...162 LIST OF APPENDICES Appendix Page Appendix A - Organizational Chart of the Mormon Church…………………………………162 Appendix B - Mormon Women in the History of Second-Wave Feminism…………………………………………………………..163 Appendix C – Interview Questions…………………………………………………………………….165 Appendix D – Demographics: Age……………………………………………………………………..166 Appendix E – Demographics: Socioeconomic……………………………………………………..166 Appendix F – Demographics: Partnering Status…………………………………………………167 Appendix G – Demographics: Number of Children……………………………………………..167 Appendix H – Demographics: Political Affiliation…………………..…………………………...168 Appendix I – Demographics: Employment…………………………………………………………168 1. INTRODUCTION Can a woman be actively involved in a patriarchal religion and simultaneously espouse feminism? This is a central debate among feminists (Stopler, 2005; Bakht, 2007; Hoyt, 2007; and Ulrich, 2010). Patriarchy is foundational to the Church of Jesus Christ of Latter-Day Saints (Mormons or LDS), and yet feminist principles and ideals have also been present in Mormon culture since its inception in 1830 (Bushman 2006, King Newell 1992, Quinn 1992, Hanks 1992). The purpose of this study is to understand how Mormon feminists reconcile an ideology of equality with belief in a patriarchal religion. Thirteen women who identify as both feminist and Mormon were interviewed about the intersection of feminism and Mormonism in their lives. Findings suggest a) Mormon feminists practice a gentle approach to feminist activism, b) Mormon patriarchs practice a gentle approach to maintaining patriarchal hierarchy, c) privilege buffers the effects of patriarchy among many Mormon feminists, and d) Mormonism contains empowering elements that are attractive to Mormon feminists. 1.1 MORMON PATRIARCHAL POWER STRUCTURE The Mormon Church traces its origin to Joseph Smith, Jr.’s account of a visit from God the Father and Jesus Christ in the spring of 1820. The patriarchal structure of the Church can also be traced to the same account wherein God the Father spoke, 1 first saying only, “This is my beloved son. Hear him!” (Smith 1986, 1:17). God the Father presided over the visitation just as priesthood holders preside over contemporary Mormon meetings. The first visitation (as it is commonly referred to) is also the foundation of Mormon doctrine that the holy trinity consists of Father, Son, and Holy Spirit with Father and Son having glorified physical bodies, and the Holy Spirit laboring in spiritual form until his work on this earth is complete (at that time he will be resurrected to a glorified body as well). According to Joseph Smith’s history, the Aaronic priesthood (a lesser priesthood now conferred upon 12-year-old boys) was conferred upon Smith and Oliver Cowdery by John the Baptist after they prayed for inspiration regarding baptism for the remission of sins. Priesthood keys are not literal keys, they are spiritual in nature. According to Smith, John said 1) priesthood keys provide authority to act on behalf of Jesus (including performing ordinances such as baptism), 2) priesthood keys are conferred by those who possess them, 3) the Melchizedec priesthood (the higher order of priesthood now conferred upon 18- year-old boys) would be conferred upon them by the apostles Peter, James, and John, and 4) Smith should be known as the first Elder of the Church and Cowdery should be known as the second Elder of the Church (Smith 1986, 1:68-73). Priesthood in the Mormon Church is an overarching term referring to the right to act on God’s behalf, but specific tasks require symbolic priesthood keys to access specific priesthood power. For example, in order to baptize someone into the Mormon Church, the person performing the baptism ceremony must hold the 2 priesthood key to baptize. For example, 12-year-old male who holds the Aaronic priesthood does not hold the symbolic key to perform baptism, but an 18-year-old male holding the Melchizedec priesthood does hold the key to perform baptism in the Mormon Church. Smith also claimed priesthood keys are used to prophesy, lead the Mormon Church, and translate the ancient writing he claimed the Book of Mormon came from. Mormons believe Heaven is under a patriarchal rule, that Christ modeled his quorum of 12 apostles after the patriarchal structure of power in heaven, and that priesthood as practiced by Christ was restored to the earth in the visitation described above (McConkie 1966, p. 558-559). The modern organizational structure of the LDS Church includes General Authorities (including in order of rank: the First Presidency, the Quorum of the Twelve Apostles, the Quorum of the Seventy), Stake Presidents, Ward Bishoprics, High Priest Groups, Elder’s Quorums, and the auxiliaries (Sunday School, Relief Society, Young Men, Young Women, and Primary). Each auxiliary has a General Presidency, Stake Presidency, and Ward Presidency (How the Church is Organized, 2011) (see Appendix A). Women hold leadership positions in the Relief Society, Young Women, and Primary auxiliaries on the General, Stake, and Ward levels, but they do not hold the priesthood. A Ward Relief Society President receives mentoring and support from her Stake Relief Society President, but she is accountable to her Bishop. The Stake Relief Society President may make recommendations for Ward Relief Society candidates, but the decision is ultimately made by the bishopric. A woman receives 3 her calling to the position of Ward Relief Society President from her Bishop.
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