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#51 Gerlinde24Ehemaliges Profil
- 11.04.2019, 02:01h
Mormone, ich habe in ganz Berlin Hausverbot, darf keine Versammlung berufen. Warum nicht? Dafür gibt es im Wesentlichem zwei Gründe:
1. Transsexuelle Menschen sind in Gemeindehäusern nicht willkommen.
2. Ich habe es in der Kirche gewagt, in privaten Gesprächen die Kirche zu kritisieren, wurde deswegen rausgeworfen. Man wollte nicht, das andere die negativen Seiten der Kirche erfahren.
Zum Thema Kindertaufe:
Es passiert genau so, wie ich es beschrieben habe! Auch heute noch! Ich kenne einen Fall aus Berlin, etwa vier Jahre alt, wo ein Junge sich weigerte, getauft zu werden. Er wurde so lange von Familie, Freunden und Bischof (der bei Mormonen als "Richter in Israel" eine Respektsperson ist) bearbeitet, bis er ein halbes Jahr später getauft wurde. Freiwilligkeit sieht anders aus! Übrigens, die Eltern sind heterosexuell gewesen.
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#52 Gerlinde24Ehemaliges Profil
- 13.04.2019, 11:57h
- Noch ne kleine Info zum Thema Homosexualität und Mormonen:
"THE SISTERHOOD OF THE LOVING": MORMON POLYGAMY, SORORITY & LESBIAN DESIRE
In feminist Adrienne Rich's ground-breaking 1980 essay "Compulsory Heterosexuality and Lesbian Existence" she describes her theory of a "lesbian continuum" on which she believes all women exist, whether they identify themselves as Lesbian or not. This continuum is "a range - through each woman's life and throughout history - of woman-identified experience, not simply the fact that a woman has had or consciously desired genital sexual experience with another woman". For Rich, this Lesbianism easily encompasses many more forms of emotional "intensity between and among women, including the sharing of a rich inner life, the bonding against male tyranny, the giving and receiving of practical and political support." This intense female bonding (or homosociality) was present in the parameters of Mormon polygamy. While some critics see polygamy as a form of male tyranny over women, I find that many Mormon women subversively reconstructed polygamy as a means of escaping male domination on many other levels, in what I call heroic acts of Lesbian resistance.
The potential for female homosocial relationships is found among the polygamous "sister- wives" of Milford Shipp. His first wife, Ellis Reynolds Shipp, earned a medical degree at the Woman's Medical College of Pennsylvania in 1878. This was possible only because her sister-wives cared for her three children in Utah while she was studying back east, pooling their resources to pay her tuition. Her sister-wives also wrote her encouraging letters, while she described those of her husband as "harsh", "bitter and sharp". When Dr. Shipp returned to Salt Lake City, she set up a thriving medical practice and made enough money to send her other sister-wives through medical college or midwifery training. Indeed, her biographer claims that her sister-wives' "role in ensuring Ellis's professional advancement stands as a moving testimony to the close relationships possible among Mormon plural wives."
Milford Shipp was almost entirely uninvolved in the lives of his wives. He gave them important marital status and fathered their children. Otherwise, "in polygamy the wives and children learned to fend for themselves". Dr. Shipp recorded in her private journal, "How beautiful to contemplate the picture of a family where each one works for the interest, advancement, and well-being of all. Unity is strength." Given that her husband only nominally participated in the lives of these women, I believe this quote must be interpreted in the context of Rich's Lesbian continuum. Even more to the point is Ellis' statement, also from her journal, about "how pure and heavenly is the relationship of sisters in the holy order of polygamy." That these women not only shared a husband, but also surnames, lives, hopes, education, political views, economic status, child-rearing, etc., indicates a depth of homosocial and homophilic intercourse typifying the "Lesbian" relationships (in Adrienne Rich's definition) of Victorian Mormonism.
Despite the fact that Joseph Smith deified, eternalized, and pluralized heterosexuality through polygamy and temple ritual, early Mormon women found that their bodies, sensuality, and desires were neither tamed nor contained by obedience to the institution of polygamy. I believe that many women found creative, unique, and intensely meaningful ways to confess and express their desire for other women.
Feminist historian, Dr. Carol Lasser, has documented that Victorian women in America, in order to formalize "Romantic Friendships" with other women, sometimes married brothers, becoming sisters-in-law and sharing a surname. She theorizes that marrying brothers "deepened their intimacy, extending it in new directions, further complicating the intricate balance of emotional and material ties, and perhaps offering a symbolic consummation of their passion" for each other. Interestingly, Mormon women had the unique ability to take this even one step further - by marrying the same man, and thus becoming sister-wives. The unique arrangements of Mormon polygamous households provided a potential medium for Lesbian expression among women who could easily (albeit covertly) eroticize each other's bodies through the gaze of their shared husband.
Das ist DIE Quelle zur homosexuellen mormonischen Geschichte!
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