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Cover -- Title Page -- Copyright -- Contents -- Acknowledgments -- Introduction: Forbidden Intimacies in Global Perspective -- 1. Racial Projects and Unexpected Divergences -- 2. Labyrinthine Love and Homegrown Polygamies -- 3. Migratory Polygamies: Racialization and Colonial Reckonings -- 4. Gender, Power, and Agency: In Forbidden Intimacies -- 5. Pushing Polygynous Families Underground -- 6. Recognizing Polygamies -- Conclusion: If yes to Same-Gender Marriage, Why No to Polygamy? -- Appendix: Methodology -- Notes -- Bibliography -- Index -- Back Cover.

Drawing on in-depth interviews with individuals in current and former plural Mormon fundamentalist families, I demonstrate how gender is structured relationally in plural marriage, dependent on noncoercive power relations. Men perform a "conciliatory masculinity" based on their position as head of the family that requires constant consensus-building skills and emotional labor to maintain family harmony. This masculinity is shaped in relation to women's performance of "homosocial femininity" that curbs men's power by building strong bonds among wives to deflect jealousies and negotiate household duties. I argue for the importance of studying masculinities and femininities together as a relational structure to better understand specific religious and family contexts.

Marriage promotion is a government strategy aimed at ensuring that children are raised in married, heterosexual families, preferably by their biological parents. This article places critical heterosexuality studies in dialogue with feminist state theory to examine marriage promotion as a reaction of the gendered and sexualized state to crisis tendencies of institutionalized heterosexuality. Drawing on the first in-depth study of marriage promotion politics, the author examines polycentric state practices that seek to stabilize the norm of the white, middle-class, heterosexual family. While explicit policy concerns focus on race and class, state-sponsored marriage workshops teach about gender hierarchy to rehearse an implicit ideology of marital heterosexuality. In contrast to feminist state theories that present a monolithic, top-down model of state control, the author offers a more nuanced examination of the relationship between macro and micro levels of power and their uneven consequences for social change.