By July 13, 2017
Our readers will be interested to see what becomes of CGU’s plans for a Global Mormon Studies Center. You can learn more about the proposed Center in the video below!
By July 13, 2017
Our readers will be interested to see what becomes of CGU’s plans for a Global Mormon Studies Center. You can learn more about the proposed Center in the video below!
By July 10, 2017
This is the sixth entry in the Third Annual Summer Book Club at Juvenile Instructor. This year we are reading Laurel Thatcher Ulrich’s A House Full of Females: Plural Marriage and Women’s Rights in Early Mormonism (Knopf, 2017). Check back every Sunday for the week’s installment! Please follow the book club and JI on Facebook.
Chapter Six of Laurel Thatcher Ulrich’s A House Full of Females details the crossing of Iowa and depicts a people in motion, both physically and emotionally. While many histories detail the environmental and emotional challenges of the exodus from Nauvoo, Ulrich adds depth to the story of the Mormon migration and complicates our thinking about it. Like biblical sojourners, who understand that they stand at a turning point in their story, A House Full of Females describes how some diarists began new journals just before leaving the city, while other new diarists appear on the stage.
Ulrich notes that Mormon diaries share many similarities with other Oregon trail journals including records of weather and difficulties with animals. However, she also claims that the Mormon migration of 1846 was unique, highlighting the fact that Mormons leaving Nauvoo were refugees who “had a bit in common with the displaced Potawatomi and Omaha people, on whose lands they took temporary refuge once they reached the Missouri River.”(138). Chapter six fully describes the emotional and physical disorder of the Nauvoo exodus, which made it different from later waves of Mormon migration. Finally, Ulrich also points to the pressures of ideal sainthood that had mounted during the final weeks in Nauvoo, “how much they had to learn about pioneering, and how little they knew about the demands of establishing God’s kingdom.”(139). A House Full of Females paints a visceral picture of a people both moving forward and mired in mud. Men, women and children up to their waists in mud, snakes slithering out of the muck and wagons needing to be extricated from swamps all portray the challenges of a physical journey that dragged on and the need to face new emotional challenges as a radical new family structure took shape during extreme circumstances.
Ulrich deftly illustrates that the earliest Mormon migration should not be understood simply as a move west, an exodus or a displacement. It also needs to be understood as the site of changing domestic and marital identities. In the face of birth, death, disease, separation, and domestic contention, A House Full of Females tells the story of both creating and dissolving families and community. The reality of aging parents, the death of children, changing marital structure as well as conflicts about succession within the church, ubiquitous disease and the physical demands of the journey culminate in Ulrich’s conclusion of the chapter which pushes the reader beyond hagiographic depictions of the Nauvoo exodus noting that, “The Saints had struggled through the mud of Iowa only to reach a worse misery. In their would-be Zion, there was never enough of anything to go around, never enough food or shelter, never enough respect or love or charity. The harder they tried to live by the dictates of their religion, the more they exposed their own lack of perfection.”(155)
By June 28, 2017
This addendum has been added to the 2018 MHA Call for Papers (original call here). Paper abstracts are still due on November 15, 2017 and the conference will still be held on June 7-10, 2018 at Boise, ID.
Since its founding in 1965, the Mormon History Association has been dedicated to the promotion of intellectually rigorous, diverse scholarship on the history of the Mormon tradition. To help us create a welcoming space that embraces work from a wide variety of methodological and religious viewpoints, we encourage individuals to organize panels for the 2018 Conference in Boise, Idaho, that include presenters from a variety of institutional, social, and religious backgrounds. The program committee will give preference to panels that reflect the diversity of the historical profession by featuring women and underrepresented minorities. [Bold added by J Stuart]
By June 12, 2017
Mormon History Association
Call for Papers – 2018 Annual Conference
“Homelands and Bordered Lands”
The fifty-third conference of the Mormon History Association will be held June 7 – 10, 2018, at the Boise Centre Convention Center and nearby Grove Hotel in Boise, Idaho. The 2018 conference theme “Homelands and Bordered Lands” raises questions about how borders both disrupt and generate ideas about individuals’ and communities’ “homes,” broadly construed. The theme highlights the ways in which the dynamic interactions between peoples, places, and identities have always been central to Mormon histories.
The conference theme “Homelands and Bordered Lands” connects the history of the Latter-day Saints to Idaho’s diverse past. Idaho is first and foremost a Native homeland. The first Mormon settlement in the Idaho was created near present-day Salmon, Idaho, at Fort Lemhi in 1855. Immigration by Mormons and other Euro-Americans caused conflict with Native communities and led to the depletion of natural resources as well as outbreaks of violence. On the other hand, there have also been many instances of cooperation and mutual respect between the various communities.
Idaho has also always been a place where the boundaries of Mormon identity have been negotiated. The state has been a refuge and highway for those seeking to practice plural marriage. Polygamy contributed to a pronounced strain of anti-Mormonism in Idaho politics and law in the late nineteenth century. Idaho also has a healthy tradition of Mormon education, intellectualism, and dissent. Ricks College, now BYU-Idaho, has been foundational in LDS higher education. Furthermore, Leonard Arrington was born in Twin Falls and graduated from the University of Idaho, Sonia Johnson was born in Malad, Maxine Hanks attended Ricks, and the blog Feminist Mormon Housewives was founded in Boise.
While Idaho provides a rich tableau for the study of Mormonism in the context of the state’s history as a multiracial, multi-ethic, and multireligious place, we also seek papers and panels that address the theme of “Homelands and Bordered Lands” from any vantage point in the Mormon past. In addition to papers and panels that address the conference theme, the program committee also welcomes proposals on any topic in Mormon history.
The Mormon History Association intentionally embraces both academic and amateur historians. The conference organizers encourage submissions that think outside of the traditional format for conference sessions. We encourage people to organize roundtables, “cafés” in which participants are arranged in small groups to discuss a topic, pre-circulated papers, and so forth. Additional ideas for alternative session formats can be found at: http://solveforinteresting.com/category/good-conference/event-sessions/
Please send 1) a 300-word abstract for each paper or presentation and 2) a brief 1-2 page CV for each presenter, including email contact information. Session proposals should also include the session title and a 300-word session abstract, along with a confirmed chair and/or commentator, if applicable.
Previously published papers are not eligible for presentation at MHA. An individual may only submit one proposal as a session presenter, although it is acceptable for a presenter in one session to be a chair or commentator in another. Limited financial assistance is available to some student presenters and presenters from less economically-developed nations. Those who wish to apply for funding should include estimated travel expenses with their proposals.
The deadline for proposals is November 15, 2017. Proposals should be sent to the program co-chairs at firstname.lastname@example.org. Notification of acceptance or rejection will be made by December 15, 2017.
Please mark if you are attending the 2018 MHA Conference on Facebook HERE.
By June 8, 2017
“Following the death of Joseph Smith the policy of the church was to exclude blacks from ordination to the priesthood and from Latter-day Saint temples. Although some black members of the church were given patriarchal blessings, declarations of lineage were omitted as a matter of policy. But guidelines were not consistent, and the question remained the subject of debate. In 1934 Patriarch James H. Wallis wrote in his journal, “I have always known that one of negro blood cannot receive the Priesthood nor the blessings of the Temple, and are also disqualified from receiving a patriarchal blessing . . . But I am sure there is no objection to giving them a blessing of encouragement and comfort, leaving out all reference to lineage and sealing.” Apostle John A. Widtsoe relayed President Heber J. Grant’s reply to Wallis’s request for a ruling. It stated, “It will be alright for Brother Wallis to bless them, but as to their status in the future, that their status in the future, that is . . . in the hands of the Lord.”[i]
In a previous post, I explored the ways in which racism has been espoused by LDS leaders and average Latter-day Saints alike, and how the vestiges of some of those teachings remain in modern Latter-day Saint doctrine. In today’s post, I’d like to explore the ways in which patriarchal blessings continue to identify Latter-day Saints by racial heritage, and, in some instances, place people of African descent as separate and inferior to “white” Mormons, through the LDS Church’s counsel not to declare an Israelite lineage to African-descended Mormons.
For those unfamiliar with the term, a “patriarchal blessing” is a blessing bestowed by an ordained patriarch (in the vein of Old Testament patriarchs like Abraham), which dispenses direction and advice to the receiver. The blessing also declares the blood lineage of the receiver in relation to his or her connection to the House of Israel.[ii] Smith’s own theology was generally universalist, meaning that he did not preclude any person from obtaining salvation, regardless of racial background. In the New Testament, John the Baptist preached to the Pharisees and Sadducees that their Abrahamic lineage did not elevate their relationship or access to God. Indeed, John the Baptist informed the Jews, “God is able of these stones to raise up children unto Abraham.”[iii] Joseph Smith similarly believed that Abrahamic lineage did not matter in relation to salvation or divine favor. God could raise up anyone, including Africans, as “children of Abraham,” so far as they converted to Mormonism and accepted its principles and ordinances.
By June 2, 2017
We would like to congratulate the recipients of the 2017 MHA awards! Please find them below:
Leonard Arrington Award:
Simpson, Thomas W. American Universities and the Birth of Modern Mormonism, 1867-1940. University of North Carolina Press, 2016.
Prince, Stephen L. Hosea Stout: Lawman, Legislator, Mormon Defender. Logan: Utah State University Press, 2016.
Best Book International Mormonism:
Takagi, Shinji. The Trek East: Mormonism Meets Japan, 1901-1968. Draper, UT: Greg Kofford Books, 2016.
Best Memoir / Personal History:
Bate, Kerry William. The Women: A Family Story. Salt Lake City: University of Utah Press, 2016.
Hendrix-Komoto, Amanda. “Mahana, You Naked! Modesty, Sexuality, and Race in the Mormon Pacific.” In Out of Obscurity: Mormonism Since 1945, edited by Patrick Q. Mason and John G. Turner, 173?97. New York: Oxford University Press, 2016.
Article of Excellence:
Turley Jr. Richard E. and Jeffrey G. Cannon. “A Faithful Band: Moses Mahlangu and the First Soweto Saints.” BYU Studies Quarterly 55, no. 1 (2016): 9-38.
Best International Article:
Rutherford, Taunalyn. “The Internationalization of Mormonism: Indications from India.” In Out of Obscurity: Mormonism since 1945, edited by Patrick Q. Mason and John G. Turner, 37?62. New York: Oxford University Press, 2016.
Best Women’s History Article
Newell, Quincy. “What Jane James Saw.” In Directions for Mormon Studies in the Twenty-First Century, edited by Patrick Q. Mason, 135?51. Salt Lake City: University of Utah Press, 2016.
Graduate Student Awards:
Best unpublished graduate student paper
Kitterman, Katherine. “‘No Ordinary Feelings’: Mormon Women’s Petitions, 1870-1886.”
Brumbaugh Jr., John Howard. “‘We are Entitled to, and We Must Have, Medical Care’: San Juan County’s Farm Security Administration Medical Plan, 1938-1946”
Smith, Christopher C. “Mormon Conquest: Whites and Natives in the Intermountain West, 1847-1851”
By May 9, 2017
Last year, we shared what we planned/hoped to read over the summer. Here are our lists for this summer–be sure to add your own reading lists in the comments!
This summer I’ll be studying for my comprehensive exams full time. Rather than list the 300 books still on my list, here are three books from each of my three major fields.
By May 7, 2017
This is the first in a series of sixteen posts in the Third Annual Summer Book Club at Juvenile Instructor. This year we are reading Laurel Thatcher Ulrich’s A House Full of Females: Plural Marriage and Women’s Rights in Early Mormonism. Check back every Sunday for the week’s installment! Please follow the book club and JI on Facebook
“Light snow obscured the view of the mountains on January 13, 1870 as masses of Mormon women crowded in to the old peaked-roof Tabernacle in Salt Lake City. The pine benches were hard, the potbellied stoves inadequate against the cold. No matter. They would warm themselves with indignation.”
So begins Laurel Thatcher Ulrich’s latest book, A House Full of Females: Plural Marriage and Women’s Rights in Early Mormonism, in which she analyzes the twin growth of the institution of polygamy within the LDS Church and the place of Mormon women in the broader struggle for women’s rights.[i] Many readers, like the newspaper writers that wrote about Mormonism, may be skeptical that plural marriage created and fostered women-centric organizations and social networks. Ulrich acknowledges their skepticism and asks, “How could women simultaneously support a national campaign for political and economic rights while defending marital practices that to most people seemed relentlessly patriarchal?”
By April 14, 2017
The International Society of Landscape, Place and Material Culture (ISLPMC) will hold its 49th annual conference in Salt Lake City, Utah, October 18-21, 2017.
The 2017 Conference theme is “Mormons, Miners and the American West.” In 1847 the first groups of Mormon settlers led by Brigham Young entered the Valley of the Great Salt Lake. After displacing most indigenous residents of the valleys, the Mormons established the first of their many permanent settlements in the region based on the Plat for the City of Zion. They were seeking isolation following decades of persecution; however, much of the area they settled also contained some of the richest precious metals deposits in the West. Soon they were joined by others seeking, among other things, silver and gold, and introducing an array of cultural conflicts.
By April 13, 2017
We are pleased to feature this Q&A with Steve Evans, co-founder and a co-editor at the BCC Press. Steve was gracious enough to answer a few questions for scholars for JI. You can submit a manuscript or direct further questions to the press here.You can read more about the BCC Press here and here.
By April 4, 2017
At a recent gathering in Cambridge, MA, Richard Bushman introduced Laurel Thatcher Ulrich to her hometown crowd as Mormonism’s most “distinguished and decorated scholar.” Her Pulitzer Prize, Bancroft Prize, and many other awards speak to her mastery of the historian’s craft in the broader academy. She is not only Mormonism’s most distinguished and decorated scholars, she is one of the most distinguished and decorated scholars alive today. Ulrich’s research and writing abilities made A House Full of Females: Plural Marriage and Women’s Rights in Early Mormonism, 1835-1870 a natural choice for JI’s Third Annual Summer Book Club. Hundreds of readers have followed along with our book club in the past few years—we hope to read with even more of you this summer!
By March 27, 2017
Over the past few weeks, a white woman that goes by the name “A Purposeful Wife” (Ayla) has garnered a lot of attention on Twitter and was featured in an article on Buzzfeed for dual loyalties to Mormonism and the Alt-Right Movement (a political movement whose explicit purpose is to create a white, Christian nation). She spends her days spewing Alt-Right messages to her 20,000 followers and thousands more that respond to her. Her alt-right beliefs inform her “white nationalism.” Although she rejects the label of “Nazi,” she subscribes to Nazi race theory. She has issued a “white baby challenge,” encouraging people now considered to be white to bear more children than people of color in order to maintain white supremacy. This cannot be called anything other than a call to eugenics–commonplace rhetoric in the Alt-Right. Ayla has a Mormon.org profile, seemingly written before her adoption of Alt-Right politics [it has been taken down as of 11:40 AM MST, but you can see the profile courtesy of the Wayback Machine].
Despite the unsavory, dangerous, and abhorrent rhetoric, it’s important to know Mormonism’s long history of supporting eugenics—even when they were not considered white or Christian. As Ardis at Keepapitchinin has rightly written, this flies in the face of current Mormon teachings. I applaud the LDS Church’s statement condemning all forms of racism past and present, and join in that call. Nevertheless, it is important to understand that the LDS Church condemns its past subscription to eugenics, not only the priesthood and temple restriction or other better-known racist or racial beliefs and practices.
While this post is a very short introduction, I will provide a brief overview of the Mormon embrace of eugenics, explicitly, and implicitly, in terms of race and gender. Mormon eugenics and political history will come in a second installment.[i]
By March 21, 2017
Greg Kofford Books has been publishing a series on the Mormon image in nineteenth and early twentieth century dime novels for a few years now. The series, edited by Ardis Parshall and Michael Austin, provides a smart, scholarly framework in addition to reprinting books that are disappearing every year. WVS has provided an excellent overview of Kofford’s publicity event at By Common Consent, and because we attended the same event and took roughly the same notes, I thought that I would offer some initial thoughts about Greg Kofford Books, Parshall and Austin’s work, and some possible uses for the series in academic work.
By March 17, 2017
Eighteenth Annual UVU Mormon Studies Conference
Religious Cohesion in a New Era of Diversity
By March 13, 2017
Last year, Kris W. and I hosted a “Mormonism in Religious Studies” workshop at the University of Utah. We discussed religious disappointment, Mormonism and Spiritualism, failed healings, immigration, Mormon women and masonry, and other topics at length.
The workshop helped to create a sense of community among young scholars from a variety of places and disciplines while providing helpful feedback for developing projects. As a result, we have decided to host another workshop as a pre-conference workshop at the 2017 meetings of the Mormon History Association in St. Louis, MO. The workshop, “Surveying Trends in the Field: Mormon History and Mormon Studies in the Modern Academy,” will be held on Thursday, June 1 at the John C. Danforth Center on Religion and Politics at Washington University in St. Louis from 9 AM-5 PM. There will be no cost for the workshop beyond punctual arrival and rigorous intellectual engagement.
By March 9, 2017
The Utah State Historical Society invites the public, scholars, students, policymakers, and organizations to submit proposals for papers, panels, or multimedia presentations on the theme Local Matters. This is both a call for papers and a call for the participation of community organizations such as museums, preservation groups, and historical societies. Sessions for the 65th annual Utah State History Conference will be held on October 11, 2017, at the Utah Cultural Celebration Center.
Local can be broadly conceived. We encourage submissions examining the many strands that create the fabric of communities—such as interpersonal networks, long-standing festivals, neighborhood structures, churches, schools, or the arts—or that focus more narrowly on a family or a home. And community may also be interpreted broadly as communities of faith, advocacy, hobbies, politics, and so forth. Submissions might also consider the historical roots of the recent vogue for things local: farm-to-table eating, urban redevelopment, public markets, or local music.
Separately, we welcome papers and panels that discuss the uses and historiography of local history and the application of sophisticated methodology to personal, family, and community history. How do communities go about compiling their histories? What role do organizations play in preserving local history? How does community history intersect with broader historical themes?
Submissions on other aspects of Utah history will also be considered. We welcome a range of formats, from the traditional panels and sessions to more innovative formats. We encourage full session or panel submissions, though we will make every effort to match single paper proposals with other panels and papers.
By March 5, 2017
Please read this post from Mormon History Association Director Rob Racker. Be sure to register for the conference, book your hotel, and consider a donation to the student travel fund!
Dear Members and Friends of Mormon History Association:
You are invited to preregister and attend the Mormon History Association’s 52nd Annual Conference in the historic St Charles area of St Louis MO. We hope that you will be able to attend what promises to be an exciting event.
A copy of the preliminary conference program can be viewed HERE .
By January 31, 2017
Our Tuesdays with Orsi series continues today with a look at the second chapter. The series is a systematic engagement with Robert Orsi’s important and recently published book, History and Presence. See the first installment here and the second installment here.
As Ryan wrote last week, Orsi’s writing in the past dozen or so years has focused on the need to write about “presence” and “abundant events” in scholarship on religion. Following up on his first chapter arguing for an academic way of studying the presence of “the gods” as they appear and operate in the lives of individuals and religious groups, Orsi’s second chapter argues that scholars should take “abundant events” much more seriously. In doing so, Orsi seeks to help scholars overcome the methodological issues inherent to studying religion. As JI emeritus and scholar Steve Taysom puts it, “how [can] scholars of religion account for experiences that are simultaneously irrational and real?”[i] Orsi contends that the abundance of events surrounding when the “transcendent breaks into time” means that scholars must account for the “presence” of supernatural occurrences and beings in the lives of those they study.
By January 24, 2017
A note from MHA Board Member and friend of Juvenile Instructor, J.B. Haws, regarding submissions for MHA Awards.
One final call for nominations for the 2016 Mormon History Association awards! The deadline is next week—February 1!
We welcome nominations for article awards and graduate student work awards from anyone—authors, advisers, readers, fans, colleagues, etc. Because some authors are reticent about putting forward their own pieces, we need your help to identify excellent scholarship.
Nominations for article awards should be submitted to Sheree Bench at email@example.com. Nominations for graduate student work awards (dissertation, thesis, and unpublished graduate paper) should be submitted to Brian Birch at firstname.lastname@example.org. Can we put out a special request to have those of you who work with graduate students to give extra attention to this? Please encourage your students and peers to submit their work—or feel free to send in their work for them!
Nominations for book awards should come directly from publishers. We ask publishers to submit 5 copies of nominated books. Publishers can contact our executive director, Rob Racker at email@example.com, to get current mailing information for our book award committee members (the book awards committee is chaired by Tona Hangen).
Feel free to direct general questions about awards to J.B. Haws at firstname.lastname@example.org.
Thank you for helping the MHA celebrate outstanding work in the field of Mormon history!
By January 9, 2017
Last summer, Amanda organized a “back-to-school” series for students and professors preparing for fall semester. My post, which you can find here, spoke to my planning process and included a few tips on resources that graduate students can take advantage of. I thought that sharing a portion of my semester review process might be helpful to readers.
Well, if nothing else, I can say that I made it through. It turns out I was far too optimistic about what I could accomplish realistically. I took introductory courses on Latin America and “masculinities of men of color.” Despite how much I enjoyed each class, both kicked my rear end. I struggled to pick up an entire new section of historiography, both geographically and thematically. I didn’t think enough about how difficult it would be to learn so much new information in one semester. I wouldn’t recommend anyone else do it either, if they can help it, unless they have more time to devote to completing large outside reading lists. Despite these frustrations, I now have half of a dissertation chapter, half of the books for my Latin American history comprehensive exam, and the seedling of a publishable article on masculinity, gender, and civil rights. The coursework forced me to stretch in positive ways, but I’m looking forward to a semester with courses addressing themes with which I am already familiar.
Linda on Review for Emmeline B.: “I am particularly interested in reading about Emmalene's feelings during her three marriages. How fascinating and heartbreaking it must have been to have had…”
Cathy Gilmore on Review for Emmeline B.: “Thanks for this, Hannah. I agree with you in wanting memoirs and diaries to play a larger role in understanding women's history. The more we…”
Cathy on JI Summer Book Club: “Hannah, I love this idea of a "historiographical intervention". Charlotte, thanks for this review. I am fascinated by the act of diary-keeping by women. Could…”
Hannah Jung on JI Summer Book Club: “One of the strengths of Ulrich's book is her conscious use of sources that were written in the present. This chapter seems to be the…”
wvs on JI Summer Book Club: “LTU's use of reminiscences is sometimes difficult I think. Nevertheless, her work with the source materials for the period is excellent. Well done, Charlotte. Thanks!”
Mary Lou on JI Summer Book Club: “Thank you for choosing House Full of Females for this summer book club. I have certainly enjoyed reading it and wondering about the life and…”
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