After working all day at the LDS Hospital in Salt Lake City, twenty-one-year-old Laurine Ekstrom would return home to find that her parents had rearranged the furniture again to accommodate Rulon Allred, a homeopath, who used their home to assist women in giving birth. Charismatic and unconventional, Allred was also president and prophet of the Mormon fundamentalist Church known as the Apostolic United Brethren. One day when Allred was delayed, Laurine offered what help she could to the expecting mother, and before long the baby was born. Laurine was soon on her way to becoming the most sought-after midwife in Utah despite the fact that it was against the law for a licensed practical nurse to deliver babies.

Another illegal aspect of her life was her marriage to Leon Kingston, son of another Mormon fundamentalist leader, Charles Elden Kingston. Determined to live the principle of polygamy, Leon married Laurine’s sister Rowenna as well. Leon could not have foreseen that his sister wives would one day become activists, sheltering and advising young polygamist women who had been abused by their husbands. This activism made the sisters unpopular with some extended family. Leon, however, stood by his wives.

Laurine was born in rural Idaho in the 1930s. Her family moved to Bountiful, Utah, and then Salt Lake City in the late 1930s and mid-1940s. In this captivating biography, we learn of her struggle as a teenager to obtain a college education and to succeed as a nurse. More importantly, we learn about the methodology and lore of a modern midwife and the personality of a woman whose comforting way and advocacy of natural childbirth has made her a heroine to many. The same gift that allowed her to understand and assist women dealing with troubled marriages made her a successful midwife. 

Recently, polygamy has become a “primetime” phenomenon. Television shows like Big Love and Sister Wives demonstrate the “progressive” side of polygamy, while horror stories from victims of abusive marriages offer less upbeat experiences among the adherents of the fundamentalist Church of Jesus Christ of Latter Day Saints (FLDS Church). Bennion, herself a product of Mormon polygamy, seeks to dispel the myths and misinformation that surround this topic. This study, based on seventeen years of ethnographic research among the Allred Group (Apostolic United Brethren) and on an analysis of recent blog journal entries written by a range of polygamous women, examines the variety and complexity of contemporary Mormon fundamentalist life in the Intermountain West. Although Bennion highlights problems associated with polygamy, including evidence that some forms are at high risk for father-child incest, she challenges the media-driven depiction of plural marriage as uniformly abusive and harmful to women. She shows how polygamist families can provide both economic security and social sustenance for some women, and how the authority of the husband can be undermined by the stresses of providing for multiple wives and children. Going beyond the media’s obsession with the sexual aspects of polygamous marriage, Bennion offers a rich description of familial, social, and legal contexts. Throughout, she makes the case for legalizing polygamy in order to allow greater visibility and regulation of the practice.