By November 16, 2014
We missed a week or two, so let’s hope this week’s roundup makes up for it. Or, at the least, is better than nothing.
By the way, have you heard if Mormonism has been the news lately?
In a way, this last week has been a throw-back to the second half of the nineteenth century, when stories Mormon polygamy filled the American imagination, not to mention the newspapers. The New York Times featured the recent LDS Church-produced essays on plural marriage as an A1, top-fold story that proceeded to set the media ablaze. MSNBC’s Lawrence O’Donnell’s Last Word had a nice segment that included Richard Bushman as well as the author of the original NYT story, Laurie Goodstein. Other coverage was found at PBS, The Guardian, and from the always-reliable Jana Reiss. One of the most perceptive takes, I thought, was Joanna Brooks’s. I could link to a dozen other pieces, some good and some not-so-good, but you have a google machine.
By October 22, 2014
Terryl L. Givens. Wrestling the Angel: The Foundations of Mormon Thought: Cosmology, God, Humanity. New York: Oxford University Press, 2014. xv, 405 ppg. Notes, index. Cloth: $34.95. ISBN 978-1-9979492-8.
Few books encompass as audacious a scope as Wrestling the Angel. In this work, the first of projected two volumes, prolific Mormon scholar Terryl Givens presents a rigorous and exhaustive overview of Mormonism’s theological foundations. This is not necessarily a historical work that systematically traces theological developments and places them in cultural context as it is an attempt to faithfully reproduce the intellectual tradition founded by Joseph Smith, refined by Parley and Orson Pratt, and tinkered with by a handful of twentieth century thinkers like B.H. Roberts, James Talmage, John Widtsoe, and, sometimes, more contemporary LDS leaders. The finished product is an overwhelming account that makes a compelling case for Mormonism’s inclusion within the Christian theological canon.
The book is separated into five sections. The first, “Frameworks,” outlines Mormonism’s relationship with theology and posits a new prism through which to understand Joseph Smith’s conception of “restoration”; the second is a very brief overview of Mormonism’s theological narrative, which is meant to ground the remainder of the discussion. The final three chapters are the “meat” of the project by taking, in turn, the three broad topics under consideration: “Cosmology,” “The Divine,” and “The Human.” Each chapter within these sections engages particular topics—embodiment, salvation, theosis, etc.—and places them within Christian theological context.
By October 3, 2014
Post “Mormon Moment” conference to examine LDS and media
Conference Oct. 17 at BYU Salt Lake Center will honor historian Jan Shipps
SALT LAKE CITY — At look at how journalists covered Mormonism during the 1970s Equal Rights Amendment campaign, a discussion about how Mormons are responding to a call to share their faith through social media, and a tribute to historian Jan Shipps are scheduled at the Third Mormon Media Studies Conference, Friday, Oct. 17. Admission is free.
By September 30, 2014
From our friends in SoCal.
Authority, Community, and Identity
Call for Papers
The Religion Department at Claremont Graduate University is pleased to announce its annual Mormon Studies Conference, to be held March 6 and 7, 2015 in Claremont, California. We encourage proposals from graduate students and faculty of all disciplines. There are limited travel subsidies available for graduate student presenters. The theme for this year is “Authority, Community, and Identity.
The study of Mormonism requires an exploration of what it means to be a religious person. Individuals exist within a community where they negotiate and maintain their identities. The conference organizers are open to a wide range of paper proposals, including but not limited to topics suggested by the following themes and questions: How do people negotiate their Mormon identity in joining or leaving Mormonism? How does ritual impact community maintenance and religious authority? How have developments in communication changed methods of creating orthodoxy and heterodoxy? In what ways have changing norms and debates regarding gender and sexuality impacted identity and community? How have communities of doubt influenced claims to authority and identity? How has Mormon identity and community developed regionally and internationally? What role does tradition play in different geographies? How has secularization altered Mormon community formation and institutional authority?
While this conference will focus on Mormonism in particular, we encourage comparative papers, or papers on related traditions in which the theories or insights developed have some bearing on Mormonism.
Please email paper proposals and a CV to email@example.com by November 15, 2014. Proposals should be no longer than 250 words and should be attached as a Word or PDF document. Please indicate in the email if you would like to be considered for travel funding.
By September 24, 2014
Michael W. Homer, Joseph’s Temples: The Dynamic Relationship Between Freemasonry and Mormonism (Salt Lake City: University of Utah Press, 2014).
There are few topics in Mormon history more fraught than the relationship between Mormonism and masonry. From the Mormon apologetic folklore that Joseph Smith only attended three masonic meetings to the anti-Mormon accusation that the temple rituals were merely plagiarized masonic rites, this is a topic that enlivens discussion in academic classrooms and missionary companionship study alike. Michael Homer’s Joseph’s Temples is the most recent contribution to this discussion, as it is a vastly expanded version of his previous work on the topic. And though it may not be up to addressing the deeper and more complex issues involved with the topic that are demanded by today’s Mormon studies field, it is the culmination of four decades of Mormon scholarship on the religion’s contested history with the contested fraternity.
Unlike most work on Mormonism and masonry, this book is not dedicated to the two years between Joseph Smith’s introduction of temple endowments, which came months after his induction to the Nauvoo Lodge, and his death in Carthage Jail, when his last words were the masonic call for distress. Rather, this book has a very broad chronological and geographic sweep, detailing freemasonry’s development in Renaissance Europe to masonry’s demise and resurgence in Utah. Half of the book does, though, detail with the Nauvoo period, which chapters dedicated to race, gender, ritual, and succession. Though this framework for chapters made it somewhat redundant at times—and certainly did not help with the book’s length—it did add to the book’s exhaustive nature, which is indeed its best strength.
By June 9, 2014
No, the title of this post is not the opening for one of those “…walk into a bar…” jokes, although it does provide good potential.
NOTE: This post doesn’t aim to make a particular argument, or perhaps to say much new, but merely to express some issues that have been circling my mind for a while, and conclude one of those historical nerd tangential interests that we all know so well.
Apparently not satisfied with merely enraging Mormon historians, Brodie later tried to do the same to Jeffersonian scholars.
A few months ago, in a conversation on the H-SHEAR list (an email group focused on the history of the early American republic), someone made a reference to Fawn Brodie’s biography of Thomas Jefferson. Then, as an aside, the writer added, “Incidentally, Fawn Brodie is in my view the Rosalind Franklin of American history. There are many Watsons and Cricks in the historical profession who owe her a posthumous apology.” Franklin, for those of you (like me) who aren’t encyclopedias of this type of knowledge, was a biophysicist who studied DNA in the early 1950s. Watson and Crick, who were dismissive and rude toward Franklin in public and private throughout her life, accessed her data without her knowledge, much less permission, and used that data to make the critical leap in insight that elucidated the structure of DNA. They published with no mention of Franklin’s contribution and went on to great fame and a Nobel Prize a decade later.
While Brodie is mostly known in Mormon circles for her controversial biography of Joseph Smith, she is more widely known in the American historical community for her innovative use of psychohistory, especially in her biographies of Thomas Jefferson and, less successfully, Richard Nixon. Indeed, No Man Knows My History was merely her entrance into the historical profession, where afterward she became one of the foremost practitioners of psychohistory American political biography, and was even one of the first tenured female professors at UCLA. Most especially, her Thomas Jefferson: An Intimate Life (W. W. Norton, 1974) was a national bestseller and instigator of much debate in the academic community. In the book, Brodie focused on Jefferson’s private life, and was one of the first to strongly argue that there was a relationship between the president and his slave, Sally Hemings. The book was a commercial success, but was panned by many historians, especially Jeffersonian scholars, who rejected the thesis that Jefferson would procreate with a slave. Many historians rejected Browdie’s interpretation of Jefferson, just as Mormon historians rejected her interpretation of Joseph Smith.
Several decades later, however, Brodie’s argument was vindicated.
By May 21, 2014
This image, from British Chartist George Cruikshank in 1840, raises a provocative question: when tracing the origins of Mormon symbology, why not look at the British political debates over class–an atmosphere most of the Q12 experienced in formative years?
For a historiographical tradition birthed from the New Social History movement, New Mormon History has certainly lacked attention toward the potent topic of class. Sure, it pops up every once and a while—most expectedly from the economic work of Leonard Arrinton, and perhaps least expectedly in Terryl Givens and Matthew Grow’s biography of Parley Pratt—but historians of Mormonism in general have neglected class tensions as the dominant lens through which to view the LDS tradition. There are probably a number of reasons for this, including the lack of theoretical sophistication in most works on Mormon history, the assumption that Mormonism’s emphasis on communalism has shaped our understanding of distinct social classes, the LDS tradition’s emphasis on the equality of the gospel, most participants’ adherence to economic free markets, and perhaps the expectation that few Mormon historians would employ the tools of Marxist criticism. This lack of focus should give us pause, because of at least three general points. First, Mormonism’s message had significant consequences for the temporal realities of its converts. Second, the LDS Church’s constant migration forced particants to create anew social networks and circumstances in several new contexts. And third, as confirmed through political debates year in and year out, notions of class and societal power have a real impact on how individuals live, work, and socialize, a phenomenon that is especially acute for communities that place religious significance on their cultural surroundings. Religious historiography of recent decades has digested these facts, and it is left for historians of Mormonism to catch up.
By May 9, 2014
I’d like to thank all the contributors and those who provided excellent discussion during the Mormon Studies in the Classroom series from the past two weeks. In case you missed any, all the links are below:
- Ben P, Introduction
- Christopher Blythe, Mormonisms
- Patrick Mason, Approaches to Mormonism
- Nate R, Mormon Studies in the 7th Grade Utah Studies
- Amanda HK, Religion, Witchcraft, and Magic
- Ben P, Mormonism and American Politics
- Grant Hardy, The Beginning of Wisdom
- Saskia, On Sensitivity
- Andrea RM, Mormon Women, Patriarchy, and Equality
We certainly didn’t cover all angles possible under this topic; no classes on Mormonism outside of America, most notably. But I am thrilled with the broad range of perspectives and backgrounds exemplified in the various posts, and the number of questions they raise.
I’m still not covinced that, in most cases, a course devoted to Mormonism is the best option, save in special circumstances. I’m of the mind that Mormonism works best when included amongst a plethora of groups dealing with the same issues. Yet I do believe Mormonism can serve a useful case study for a number of topics, as demonstrated through the various theoretical and real courses listed above.
Any general thoughts on the series? Do you think Mormonism works well in the classroom? What other courses would you have in mind? How would you incorporate Mormonism into broader courses? What books on Mormonism do you think work best in the undergraduate classroom?
By May 1, 2014
Though the Romney Moment is over, the intersections between Mormonism and American politics remains a potent topic for research and discussion. In this theoretical course, which I have yet to have the opportunity to teach, I would aim to capitalize on this interest and introduce important themes from American history.
The goal of this course is to explore key tensions in America’s dynamic history of Church and State, with Mormonism serving as a case study. We will cover the entire historical sweep of the Mormon moment, from Joseph Smith to Mitt Romney. Throughout, Mormons and Mormonism will not be presented as aberrations to the American tradition, but as embodiments of its key features. Though there has been a temptation in the past to characterize the LDS faith as an external dissent from or challenge to the American mainstream, students will learn that the issues highlighted through the Mormon Church’s confrontation with the United States’s political establishment and democratic ideals are part and parcel of American history in general. Attention will be given to political ideals found within scriptural texts (like the critique of capitalism found within the Doctrine and Covenants), the ideas of specific individuals’ political thought (like that of Joseph Smith), particular moments of conflict (like the Utah war), unique theological strains (like the nebulous idea of theodemocracy), heightened moments of debate (like Reed Smoot’s hearings), foundational periods of transition (like Mormonism’s loud response to the Cold War), and the continued tensions of exclusion/inclusion (like during Mitt Romney’s presidential runs). Students will be expected to not only demonstrate a nuanced understanding of Mormonism’s relationship to American politics, but also the larger tensions of American culture’s perpetual dance between Church and State.
By April 21, 2014
The flowing of Mormon studies in the print world has been well-documented. Presses are rushing for more titles on LDS topics, partly because they sell consistently well. While the quantity has sometimes overshadowed the quality of this movement, I think it is safe to say the field is much stronger as a result.
But publications are only one part of the integration of Mormon studies into the academic world. Another important element is the inclusion of Mormonism in academic classrooms. This is done through several ways. The first is through better integration of Mormonism into broader courses (including classes on American Religous History, New Religious Movements, the American West, or even the classic American history survey). This is mostly accomplished as scholarly work on Mormonism becomes better known, and thus professors are more aware and likely to include it in their lectures, readings, or comprehensive exams. (I was interested to find out that here at Cambridge, the only question on religion in an undergraduate American history exam from a couple years ago was on the Mormon trek west.) Joseph Smith is always a popular topic for undergraduate students, and the Book of Mormon often serves as a surprisingly rewarding text for students to engage. Many have said that Sally Gordon’s The Mormon Question is the go-to text for teaching the intersection of religion and law in the nineteenth century. I imagine this will, and should, continue, as Mormon history becomes more intimately intertwined with the academic study of religious history.
By April 10, 2014
Over three years ago, I posted my first attempt at a Mormon History Canon. Since a few years have past, a few new books have shaken the field, and I am bored post-dissertation, I thought it was time to do an update. I’ve also refined the type of list this is, which is discussed below.
The goal of the list was to name 25—and the number had to stick to 25—books that every student of Mormon history should read. It is designed as a template for a grad student’s theoretical comprehensive exam list (though I should again emphasize that I’d think it’d be a stupid idea for a grad student to dedicate a portion of a comprehensive exam merely to Mormonism). Thus, books need to cover a broad swath of topics, chronologies, and approaches in order to be inclusive, but they should also match a particular level of quality. I’m also shying away from (most) biographies, edited collections, and documentary sources; those can have separate lists.
By February 21, 2014
[From our good friends at the CHL.]
Research Assistant-Joseph Smith Papers Project
Type: Full-Time – Regular
USA – UT – Salt Lake City
- Posting Dates: 2/18/2014 – 3/14/2014
- Job Family: Library, Research&Preservation
- Department: Church History Department
The Church History Department announces an opening for a research assistant with the Joseph Smith Papers project. This will be a full-time position lasting one to two years, beginning in May 2014. Compensation competitive with other internships; benefits included.
By February 19, 2014
In one of the most exciting days of the year for Mormon history geeks, the Mormon History Association posted a preliminary program for the 2014 conference (pdf), which will take place June 5-8 in San Antonio, Texas. I’ll let you read through it all and find whatever niche papers you are most excited about, but below you will find the plenary addresses along with the papers being delivered by your ol’ pals here at JI.
By January 23, 2014
A sign that your book has truly “made it”: people purchase the text as an impulse buy between ordering their Starbucks and boarding their plane.
There are many different types of books on Mormon history: faith-promoting, exposé, amateur, academic, and popular, not to mention the many books that blur those boundaries. Here at JI, we usually focus on the academic variety, which usually implies those published by university presses, though we also often engage the many top-rate amateur books that make our field so lively and exhaustive. These are the type of books that are directed at the audience with which we are most familiar: either the small group of people especially interested in Mormon history in particular, or the broader academic community interested in religious history more generally.
But I’d like to spend a post, and hopefully a discussion, on the popular.
By December 10, 2013
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.
By December 8, 2013
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.
By December 2, 2013
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!
By November 25, 2013
(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!
By October 25, 2013
(Cross-posted at By Common Consent.)
Did you hear? Mormon studies is so hot right now. This semester witnessed the start of the Richard Lyman Bushman Chair in Mormon Studies at the University of Virginia (held by Kathleen Flake), next month will see the innaugural issue of the newly re-launched Mormon Studies Review (be very, very excited), and several new and exciting books are about to hit the shelves. And all this on top of the other Mormon studies programs that have been launched and the flood of excellent books that have been published in the last few years.
And now, there is a new book series at an unexpected university press.
By October 15, 2013
Forgive this post for being more of a smattering of ideas than a cohesive analysis. I’ve recently been considering the size and importance of books, both in the academic field of history in general and Mormon studies in particular. This reconsideration was inspired by an essay in Perspectives on History, the magazine for the American Historical Association. (I strongly recommend reading it before reading this post.)
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