okay, the lds ended up sending missonaries to the following places b/w let's say 1890 and 1950--Samoa, New Zealand, Arizona, Southern Utah, and southern Brazil. Assuming that after 5-10 years, the impetous to convert eruopeans in New Zealend and Brazil died off, and that in the Us and Samoa it never happened. 

each of those places had a third gender, the maori (20 000 maoris were lds) esp. so, five questions: 

a) could we do a queer reading where the proclamation of the family and its discussion of eternal gender could be used to discuss these people . 

b) according to Quinn (Same Sex Dynamics, 82-89) some Zuni were baptized by yound and compartiats, who were berdache...so when did the baptizing of the berdache end. 

c) was it b/c the folks were marginalized or b/c no one knew what to do w/ them or something else, that this discussion did not end up in the standard works of the lds and nz for example? 

d) if maoris practiced plural marriage until the 1990s, and were still mormon, or if they had both lds stake presidents, and tribal chiefs, who simultaneously held religious leadership i the ocmmunities, than third gender lds maoris must exist, and in significant numbers, why did not they not work in a similar capacity to race and brazil, was it b/c we did not have the language? 

e) the rise of queer language and queer theory enveloped and absorbed radical otherness in western plains cultures (a berdache is not a homosexual, though the universalizing instinct of liberationlist rhetoric would suggest otherwise), and this occured in the 70s, with the rise of gender and sexuality...failure of intersectionality and all that--this is going to be an awkard construction--but did race become unflattened in the 70s while gender became flattened, and if this is the case, did they sepeate then--because t he discourse arouind both the south pacific and plans aborgibanal people tied othernig languge to race and gender...