Last week I highlighted noteworthy books and articles in Mormon history from 2013. But today, I’m not here to talk about the past. Continuing a tradition from last year, this post highlights forthcoming scholarship slated to appear in 2014.
This is not a comprehensive overview; for that, we can only hope that Jared T. continues his prestigious and exhaustive series at his blog. (I will include a link to his post if/when it shows up.) These are merely those works that I’m personally excited for, which obviously reflects my own interests. I encourage you to share your own additions in the comments below. And just like any year, some of these volumes may slip out of 2014 and appear the following year; but at least they are nearing arrival. (more…)
So the ‘nacle is abuzz with discussion of past mistakes, historical distance, and leadership mistakes. But enough about the woeful judging at the “Beardliness is Next to Godliness” competition, which robbed our own Jordan W. as well as a few others who were more adventurous than the boring Heber J. Grant-style.
Beyond the always-crucial discussion of beards, I guess race was also an important talking point this week. (more…)
(We are posting this reminder for the Maxwell Institute’s Summer Seminar, on behalf of good friend Adam Miller, because applications are due next week.)
The Mormon Theology Seminar and the Neal A. Maxwell Institute for Religious Scholarship are pleased to announce the First Annual Summer Seminar on Mormon Theology, “A Dream, a Rock, and a Pillar of Fire: Reading 1 Nephi 1.”
The seminar will be held at BYU’s London Centre in June 2014. Graduate students, junior scholars, independent scholars, senior scholars, and European-based scholars from a range of disciplines are invited to apply. Full information is included below. A printable PDF of the call for applications can be found here. (more…)
Editor, Joseph Smith Papers Project-Church History Department
ID# 106611, Type: Full-Time – Regular
USA – UT – Salt Lake City (more…)
This post is adapted from a paper given at the Mormon History Association’s annual meeting held in Calgary, Alberta, Canada, in July 2012.
Mormon missionaries have been very good at finding the descendants of Book of Mormon peoples–”Lamanites” and “Nephites”–wherever they have been sent in the western hemisphere, and sometimes beyond: throughout the Americas and the Pacific Islands, even as far as Taiwan and Japan. Hagoth has typically been the figure linking these latter-day Lamanites in far-flung areas with their mainland kin. After mysteriously departing from the narrative near the end of the book of Alma, never to be heard of again–or so the writer thought–Hagoth has covered a lot of mileage since then, linking up a considerable amount of geography as a figure of remarkable, if wandering, significance. Using the figure of Hagoth as a narrative motif, this paper will explore how Mormons have constructed racialized readings of various Indigenous peoples in the Americas and the Pacific Islands based on their reading of Mormon scripture, and, conversely, how they have read their missionary successes back onto the “text,” greatly expanding the Mormon conception of to whom (and to how many) the signifier “Lamanite” applies. Further, the LDS church has not been able to contain the wanderings of this signifier. Members of a recently organized religious group–who profess no connection to Mormonism–have published a nine-volume text that purports to be a record of Hagoth’s (or Hagohtl’s) departure from the Land Southward and his migration up the Colorado River to form a heretofore unknown Indigenous group known as the Nemenhah. As a narrative figure, Hagoth has been complicit in multiple revisions of the histories (and sometimes the identities) of Indigenous peoples throughout the western hemisphere–and his migrations show no sign of flagging.
I have decided to work my way through the Frederick Kesler diaries, conveniently available through the University of Utah J. Willard Marriott Library, both digitally and by on-demand printing. I just finished the 1874-1877 diary, which included several items relating to Mormon interactions with Native Americans. And while I have no real expertise in Native American history, I thought that the following items would be of interest to the regular readers of the JI, particularly in light of the recent wonderful content. Those more skilled than I may be able to use the material to probe conceptions of blood, literacy, newspaper exchanges, evangelism and more.
Note: This post continues our series on Mormonism and indigenous histories. Barbara Jones Brown is a talented historian who serves on the board of the Mormon History Association with me. She is a wonderful historian who displays compassion towards her historical subjects and to those people she meets as part of everyday life. She has worked extensively on the Mountain Meadows Massacre and on twentieth-century Mormon Indian history. She received a bachelor’s degree in English and journalism at Brigham Young University in Provo and a master’s degree in history from the University of Utah. We are delighted to have her post with us today.
For nearly half a century beginning in 1947, the LDS Church ran a foster program called the Indian Student Placement Program. At the Church’s encouragement and with parental permission, the program removed Latter-day Saint Native American children from their homes on reservations or reserves in the United States and Canada. These children were placed with white LDS families for ten months of each school year and returned to live with their own families for two months every summer. The program’s goals were to provide better educational opportunities for the children while immersing them in white and Mormon culture. 
A 1978 Church pamphlet about the placement program opens with a 1941 quotation from historian Kenneth Scott La Tourette: “[Native Americans are] a race in process of being engulfed in an irresistible flood of peoples of utterly different culture. Dislocated from their accustomed seats, transplanted again and again, . . . at times demoralized by an excess of well intentioned but ill directed paternalistic kindness, it is a wonder that the Indians [have] survived.”
Ironically, beginning with the next paragraph, in a tone of “well intentioned” and “paternalistic kindness,” the pamphlet goes on to explain how the Indian Student Placement Program benefits Latter-day Saint Indian children by dislocating them from their accustomed homes, transplanting them into white LDS families, and engulfing them in an “utterly different culture.” (more…)
The last few years have been good for Mormon history.
This is the fifth annual installment of my “Retrospect” series here at JI, in which I offer an overview of scholarship in the field from the last twelve months. (For previous installments, see, in reverse chronological order, here, here, here, and here.) I always enjoy these posts, as it not only allows me to keep track of everything that has been done, but also see broader trends in the field. And to better accomplish that latter goal, I include articles from the last twelve months as well, since that gives a broader understanding of the current historiographical interests and movements.
As always, while I aim to be broad and liberal in scope, I am still human with my own interests and biases. Thus, it is very likely I overlooked some important books and articles, so it is your job to fill in my gaps in the comments. And just like last year, at the end of the post I will offer my own picks for MHA’s awards, and encourage you to do the same.
Also, remember that you can find the best and most in-depth tracing of Mormon studies at the recently launched Mormon Studies Review! (more…)
A few weeks ago, I read Mark Rifkin’s When Did Indians Become Straight for a workshop hosted by the University of Michigan’s American Indian and Queer Studies Now Interdisciplinary Groups. I was surprised to see Mormonism mentioned within the text. Rifkin’s key argument is that heterosexuality is defined by more than the number of partners that an individual has. Ideas about racial purity, couplehood, and domesticity also mark what it means to be heterosexual. Because many American Indian groups rejected a focus on the nuclear family as the normative family model, Rifkin argues that they cannot be considered “straight.” Mormonism serves for Rifkin as an example of a religious faith in the nineteenth century that became “perverse” because of its rejection of traditional understandings of marriage and domesticity. (more…)
Todd Compton, award-winning author of the recently-published biography of “Apostle to the Indians” Jacob Hamblin, contributes this installment in the JI’s Mormons and Natives Month.
The problem with Mormon history is that it focuses on Mormons. I make this paradoxical statement to intentionally overstate the case—but there is some truth to it. We Mormons have never existed in a bubble; we have always interacted with non-Mormons. A historian can, of course, focus on the Mormon side of things, and you would expect a writer of “Mormon history” to do so, to a certain extent. However, if we don’t take the non-Mormon side of the story seriously, looking at it thoroughly and even sympathetically, we will not even understand the Mormon side of the story in a careful, holistic way. (Looking at the non-Mormon side of our history sympathetically can be difficult for modern loyal Mormons, given the polarized Mormon/anti-Mormon conflicts throughout nineteenth-century Utah history.) (more…)
Filed away in the Brigham Young Papers at the Church History Library, there is a document that records the vision of a nineteenth-century prophet. That visionary, however, was not Brigham Young. Rather, it was Arapeen, a leading Ute chief during the Mormons’ first two decades in the Great Basin. That the Saints believed that Arapeen had received a legitimate revelation is revealed in the language they used to categorize the document. John Lowry, Jr., the Manti resident who interpreted for Arapeen, and George Peacock, who acted as scribe, entitled the document “Vision of Arapine on the night of the 4th of Feb 1855.” Later, after it had been sent to Young’s office in Salt Lake City, an unidentified clerk scrawled “The Lord to Arrowpin” in the margins. Arapeen’s vision provides a fascinating window into the Utes’ hybrid religious culture that was in the process of formation in the years following the Mormons’ arrival in 1847. (more…)
We are pleased to have this guest post by Professor Matthew Kester who is the author of Remembering Iosepa: History, Place, and Religion in the American West (Oxford University Press, 2013), the university archivist, and an assistant professor of history at Brigham Young University Hawaii.
My training as an historian of Oceania and the American West in the nineteenth and twentieth centuries, and my role as the custodian of archival collections on Mormonism in Oceania, led me to write on interactions between Mormons and Kanaka Maoli, the indigenous people of Hawai’i. Both Oceania and the American West are regions where indigenous people experienced massive, disruptive political, social, and economic change, and Mormon missionaries and settlers played an important role in that change. I want to use this opportunity to reflect on what I feel are some of the more important themes in the study of Mormonism and indigenous people, and suggest some ways that they might be responsibly put to use. Important, because exploring these themes will increase our understanding of these interactions and the communities they created. Responsible, because they do so in a way that represents indigenous people as full historical subjects, and as active historical agents who negotiated (and continue to negotiate) disruptive periods in their history on their own terms, at least within the confines of the larger power structures imposed by colonization, settlement, and in many cases, the erosion or loss of political sovereignty and self-determination. (more…)
(Cross-posted at By Common Consent. Also, the first three paragraphs should be read in the voice of Billy Mays, and taken in the spirit of the “Tribute to Doin’ It Wrong” video. The pdf of the inaugural Mormon Studies Review‘s Table of Contents can be downloaded here.)
Do you suffer too many sleepless nights, wondering if Mormonism can add anything to the study of ethics?
Struggling to keep up with developments in the seemingly always-nascent (sub)field of Mormon studies? Do you ever walk through the book aisle and think, “holy fetch, when did that book come out?” Have you ever found yourself wondering, “what the heck is Mormon studies, anyway?” Or, does a sleepless night rarely go buy without you asking, “well, how does the study of Mormonism illuminate the translocative elements of religious studies?” Well, you are not alone! (more…)
Most of our team that contributes links for the weekly roundup have been preoccupied this week, so the MSWR is a bit light in terms of quantity (though certainly not quality) this week. Let’s jump right in:
James Goldberg has written/curated an informative, fascinating, and, quite frankly, beautiful account of a Latter-day Saint exodus in covered wagons that most Mormons probably know nothing about (I certainly didn’t before reading the post). Check out online exhibit, “The Armenian Exodus,” at history.lds.org, to read more about the early 20th century journey of Mormon migrants from Turkey to Syria. Once you’ve finished there, head on over to Keepapitchinin to read Ardis’s complementary post that adds a bit more detail to the online exhibit and links to previous posts on Armenian Latter-day Saints at Keepa. You’ll be glad you did. (more…)
This post is adapted from a presentation given at the 2012 Sidney B. Sperry Symposium at Brigham Young University.*
Ideologies can turn heads. In United States of America, ideological head turning has often been westward. In this post I argue that it was the ideology and force of Indian Removal that turned the heads of early Mormons and oriented them to the West. (more…)
By Cassandra Clark
Beginning in 2008, staff at the American West Center of the University of Utah, the Marriot Library, Utah’s Division of Indian Affairs, and the Department of Heritage and Arts worked together to create the Utah American Indian Digital Archive (UAIDA). This keyword searchable online digital archive contains primary and secondary sources pertaining to Utah’s American Indian Peoples. The archive offers tribal members, professional researchers, and patrons the opportunity to participate in Utah’s diverse and interesting history by viewing digital copies of documents, photographs, maps, and recordings and transcripts of oral histories. The collection contains sources relating to the Northwestern Shoshone, Goshute, Paiute, Utah Navajo, White Mesa, and Ute Indians to offer a wide selection of resources to educate patrons about Utah’s complex cultural past.
In June 1832, Orson Hyde and Samuel H. Smith arrived in Boston, Massachusetts to preach Mormonism to the people of what was then the fourth largest city in the United States. The previous year, a young Methodist woman had traveled from Boston to Kirtland, Ohio, been baptized a Mormon, and then returned to her Massachusetts home. That woman—Vienna Jacques—had prepared several of her friends and family members for the arrival of the itinerant missionaries, and Hyde and Smith gained several converts that summer, a number of whom came from the Bromfield Street Methodist Episcopal Church, to which Jacques had belonged prior to her conversion to Mormonism. (more…)
This installment of the JI’s Mormons and Natives Month comes from Paul Reeve, associate professor of history at the University of Utah and frequent guest blogger at the JI.
In every instance where Mormons faced growing animosity from outsiders and tension escalated between Mormons and their neighbors, accusations of a Mormon-Indian conspiracy were among the charges. The Mormon expulsions from Jackson County, Missouri, from Clay County, Missouri, and from the state of Missouri altogether, along with their exodus from Nauvoo, Illinois, and the later Utah War were all events notably marked by claims that Mormons were combining with Indians to wage war against white America. (more…)
By Laura Allred Hurtado, with David G. Note: This represents preliminary and ongoing research for the Armitage painting.
In 1890, British born painter and founder of the Utah Art Association William Armitage created the massive historic painting, Joseph Smith Preaching to the Indians. The artwork, which once hung with prominence in the Salt Lake Temple, now fills the wall leading up to the 2nd floor of the Church History Museum. The scale itself means that it demands the attention of the entire room, standing almost as a sentinel within the space. The painting depicts, as the title suggests, a well-dressed Smith preaching to a crowd of nearly forty American Indians which surround the frame. Smith’s outstretched right arm gestures heavenward while his left hand holds the Book of Mormon, a book that according to historian Ronald W. Walker was “not just a record of the ‘Lamanite’ or Native American people, but a highly unusual manifesto of their destiny.” Smith stands triumphantly and confidently among this crowd of mostly male Indians whose expressions vary from guarded, taken aback, distrusting, perhaps even provoked but in all instances, they are engaged, looking toward Joseph and his distinct message regarding the destiny of North America’s Indigenous peoples. (more…)
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Many Farms Lake
’Asdzáánsání (elderly woman)
Diné Bizaad (Navajo language)
Before reading this post, please note that we faced technological issues with using Navajo diacritical marks on the blog so some of the Navajo here does not directly represent the revised transcript of the oral history. The two symbols that would not appear on this blog were the slashed l and nasal marks. I italicize the l (l) to represent the slashed l and italicize vowels that should include a nasal mark (a, o, and e especially). Different literature often does not follow a standard written Navajo form with consistent use of diacritical marks for terms. (more…)