By June 13, 2016
Welcome to week 2 of this Summer’s Book Club. We’re reading Mormon Enigma, and this week’s post focuses on four chapters: “Gathering in Ohio, 1830-1834,” “‘Seas of Tribulation,’ 1834-1838,” “Strife in Missouri, 1838-1839,” and “Sanctuary in a Swamp, 1839-1841.” For the first two chapters, see Robin’s helpful post for week 1.
The next four chapters of Linda King Newell and Valeen Tippett Avery’s Mormon Enigma focus on Emma Smith’s experience throughout the 1830s. Emma’s life during this time period was marked by transition: she trekked over one thousand miles, lived in at least seven different households (that’s after I started counting), birthed six children (and adopted three more), hosted countless “boarders” who passed through her homes, and earned money from home economics, to trade, to real estate. And she was faithfully married to a religious prophet who polarized nearly everyone he came into contact with. In spite of Emma Smith’s many accomplishments and fortitude, her inner life is hard to get to. Sources are simply scarce, and seeing Emma Smith the individual becomes murky through the refracted and power-laden narratives that constitute Joseph Smith’s history. I read these chapters with these thoughts in mind, and this post will survey and suggest some ways into Emma Smith’s life.
By June 1, 2016
Kyle R. Walker, William B. Smith: In the Shadow of a Prophet. Salt Lake City: Greg Kofford, 2015. xiv, 639 pp. Photographs, two appendices, notes, sources, index; ISBN 978-58958-505-1.
Kyle Walker has further solidified his position as the leading expert on the Smith family with this extensive biography of Joseph Smith’s troubled younger brother, William. In meticulous detail, Walker describes William’s life as one full of conflict: with his brother Joseph and other church leaders during Joseph’s lifetime, with other claimants to leadership after Joseph death, with William’s own followers when William made his own claim, and with William’s numerous wives almost all of whom left him. As one-time follower Edmund Briggs declared, “Everybody that knew William Smith, and worked with him, rejected him” (409).
Walker begins the book with a description of uncle Jesse Smith, the cantankerous family member that threatened to get an ax if anyone said anything about the Book of Mormon. Walker wonders if there was an inherited family trait that would explain William short temper, his refusal to compromise or let things go, and his perpetual self-focus.
By May 23, 2016
Last year, we at the Juvenile Instructor started a Summer Book Club on Richard Bushman’s Joseph Smith: Rough Stone Rolling. The posts garnered thousands of views, many helpful comments, and publicity from the Salt Lake Tribune and the Religion News Service. I received notes from friends, acquaintances, and perfect strangers who benefited from reading along with us. It was extremely gratifying to hear from folks that found a reason to tackle such an important biography.
In the spirit of introducing non-specialists and non-academics to Mormon history, we have decided to read Linda King Newell’s and Valeen Tippetts Avery’s Mormon Enigma: Emma Hale Smith. We landed on Mormon Enigma for several reasons. First, we wanted to address the history of women in Mormon history. There are very few books on women in Mormonism—far fewer, at any rate, than books on men’s actions, thoughts, lives, and decisions. For instance, there are several biographies on Joseph Smith but only Newell and Avery have written a biography of Emma Smith.
By May 19, 2016
In September 1853, John C. Frémont embarked on his fifth and final overland expedition of the American West. Accompanying the noted explorer on his final journey was Solomon Nunes Carvalho, a South Carolina-born Sephardic Jew of Spanish and Portuguese descent. Carvalho was an accomplished painter and photographer, and in spite of having a wife and three children at home, eagerly “accepted [Frémont’s] invitation to accompany him as artist of an Exploring Expedition across the Rocky Mountains.”
Over the course of the next year, Solomon Nunes Carvalho traveled with the Frémont expedition “across the Great American Desert,” including an extended stay in Utah, where he spent three months recovering from sickness. Unfortunately, almost all of the sketches, paintings, and daguerrotypes from Carvalho’s journey (including several from his time among the Mormons) are no longer extant, evidently destroyed in a fire. But an account of his journey was published in 1856 as Incidents of Travel and Adventure in the Far West, a volume that proved popular enough to go through several additional printings on both sides of the Atlantic.
By May 11, 2016
Ronald W. Walker left an indelible impression on many Juvenile Instructor bloggers (and friends of the JI). For some, it was primarily through reading his work or hearing his conference presentations. Others of us got to know him on a more personal level, and we have contributed brief tributes below, reflecting on Ron as a historian, mentor, and friend.
Brett D. Dowdle, Joseph Smith Papers
I was saddened to learn of Ron’s death. The first time I read one of Ron’s articles was in 2006, when I read “Crisis in Zion: Heber J. Grant and the Panic of 1893.” I was instantly captivated. Ron had a way with words and a command of research that few historians ever approach. In June 2008, I was privileged to meet him for the first time, beginning a long friendship as he kindly took me on as a research assistant for his biography of Brigham Young. At the time he hired me, I was an inexperienced graduate student and historian, but he kindly worked with me to teach me how to become a proficient researcher. While working with Ron, my understanding of and appreciation for the early Utah period grew exponentially as we discussed the topic in his office. Up to the very end, Ron was dedicated to research and writing, and was pushing forward with his work on Brigham Young.
By March 7, 2016
Perhaps you have heard or read that I gave a talk called “Beyond Petticoats and Poultices: Finding a Women’s History of the Mormon-Missouri War of 1838” at the Beyond Biography: Sources in Context for Mormon Women’s History conference at Brigham Young University. My paper sought to address the history of how women experienced the violence in Missouri, particularly as victims of sexual violence. As part of that research, I examined the case study of Eliza R. Snow as a possible victim of a gang rape that might have left her unable to have children. I looked at a few of the rapes and attempted rapes in Missouri, recalled by various witnesses, legal testimonials, and personal accounts, with a discussion of why women are not specifically named in most sources. The scarcity and limitation of sources has presented historians with the difficulty of uncovering a history of sexual violence in Missouri, and of identifying actual victims. So I concluded with an examination of a primary source that amazingly came to me only three weeks prior to the conference, via a colleague who received it from a member of the family where the source is held. That source gives a description of Eliza’s rape, and its larger meaning in Snow’s life and possible motivations for her polygamous marriage to Joseph Smith.
By February 25, 2016
This is the third and final post in a series chronicling the experiences of the The Friends of Latter-day Saints of African Descent support group in Chapel Hill and Durham, North Carolina. Part one and part two can be read here and here.
Friends of Latter-day Saints of African Descent, August 2011.
Another purpose of the Friends meetings is to provide instruction. Most black members in the Durham Stake tend to be converts to the Church, many of them having converted fairly recently. Every month a theme is chosen and one person appointed to direct the conversation or to provide a lesson. Themes include “outreach,” “fellowship,” “true v. false doctrine,” or “being a black Mormon today.” In September 2011 Brother Isaiah Cummings taught a lesson titled “Blacks in the Bible.” Brother Cummings has apparently written a book on this subject but has been unable to find a publisher. I was not present at this meeting but Christina shared with me a copy of his lesson outline and it is also posted at the group’s Facebook page. In that lesson he taught that “When you begin to look at ‘Biblical History,’ it is important to realize that the world had two (2) beginnings… The World “before” the Flood and the World ‘after’ the Flood. Hence, the Black Race had two sets of Parents: 1) Cain and his wife and 2) Ham and his wife Egyptus.” The lineage Brother Cummings constructs to illustrate the history of Blacks in the Bible is supported by scriptural references to the Bible and the Book of Abraham in the Mormon book of scripture, the Pearl of Great Price.
By February 24, 2016
This is part two of a three-part series chronicling the experiences of the The Friends of Latter-day Saints of African Descent support group in Chapel Hill and Durham, North Carolina. For part one, see here. Part three will be posted tomorrow morning.
Isaiah Cummings presents a lesson on “Blacks in the Bible,” Friends of Latter-day Saints of African Descent, September 2011.
The Friends Group arose out of the African American cultural celebration as the brainchild of Brother Lee Cook, a white member of the Durham 1st Ward. Lee grew up in Richmond, Virginia, as a Southern Baptist. He described his younger self as a hippie and college dropout who joined the Air Force, which is where he met missionaries and joined the LDS Church. After moving around with the Air Force and then living for a while in New York, he returned to the South. It was exciting to see all of the changes that had occurred since the Civil Rights movement occurred, he explained. Yet, he noticed that, in many places, there was still that separation—a “wall of partition,” he called it. So he started visiting black churches as part of his own quest to overcome that partition and he became very spiritually impressed (a common Mormon term for inspiration from the Holy Spirit) “that the Lord has a great work for us to do together.” Then he met Christina and after one of the African American cultural celebrations she confided in Lee that, as he remembered her statement (which he shared with her permission), “this is the only day I feel good as a black Latter-day Saint.” So, to remedy that sense of loneliness that she and presumably other black Latter-day Saints in the stake feel throughout the rest of the year, he proposed the organization of a support group—“so instead of once a year—once a month.”
By February 11, 2016
I do not remember the first article I read authored by Milton Backman, Jr. It was almost certainly something he published in the Ensign during the 1970s or 1980s. As a 19-year-old missionary with a previously-untapped love for reading, learning, and history, those old Ensigns that occupied so much of the shelf space of ward libraries were treasure troves of information to me. Much to the annoyance of at least a few of my companions, I would eagerly request that we stay a bit longer at the church building after playing basketball on P-day so that I could flip through a dozen or so issues and photocopy each article dealing with church history, doctrine, or scripture. I don’t know if it was the first, but I do remember reading Backman’s 1989 essay, “Preparing the Way: The Rise of Religious Freedom in New England.” In addition to shattering some myths I had imbibed at some earlier point in my life (i.e. “Although many who sought religious liberty had immigrated to those colonies, the Pilgrims and Puritans did not, generally speaking, believe in extending religious freedom to others.”), Backman’s essay tied Mormonism into a larger narrative of American religious history in a way that I had not previously encountered. I was hooked.
By February 8, 2016
Matthew McBride is the Web Content Manager of the Church History Department, author of A House for the Most High: The Story of the Original Nauvoo Temple, and a graduate student at the University of Utah.
Over 30 years ago, Mel Bashore began to create a list of Mormons who migrated to the Great Basin, pre-railroad. According to legend, the “database” was stored for years in a Word document. Eventually, the data was made available on the web as the Mormon Pioneer Overland Travels database. In addition to becoming an instant hit with family historians, the database has become an indispensable resource for historians of 19th-century Mormonism and sparked scholarship on the trail experience.
The pioneer database began as an incomplete set of data gathered by Bashore and other researchers—tens of thousands of trail pioneers were unaccounted for. With time and the help of missionaries and the community of family historians and trail scholars, it has grown by thousands of pioneers to become far more comprehensive. This combination of crowd sourcing and careful verification (which continues under the leadership of Marie Erickson at the CHL) was the model that inspired the new Early Mormon Missionaries Database, launched last Thursday at RootsTech.
By July 9, 2015
For Part 1, see here.
5. How do you envision your memoir contributing to both Mormon studies and Chicano studies?
While all of us want a legacy most of us never do enough to make it beyond a footnote or a family member’s sacrament meeting talk.
By July 8, 2015
Ignacio M. Garcia is the Lemuel Hardison Redd, Jr. Professor of Western and Latino History at BYU. He is the author of several significant scholarly studies of Chicano and Mexican American history and he mentored several JI bloggers when they were students at BYU. Ignacio recently published a memoir, Chicano While Mormon: Activism, War, and Keeping the Faith, which is the first installment in Farleigh Dickinson University Press’s new Mormon Studies Series. Dr. Garcia’s memoir recounts his early years, from his family’s migration to Texas from Mexico, his growing up Mormon in a San Antonio barrio, his time in Vietnam, and his college activism in the incipient Chicano Movement. With the Latino/a population now the largest minority in the United States, and Latino/as joining the church in growing numbers, understanding Mormon Latino/a history will becoming increasingly important in years to come. As the first published autobiography of a Mormon Mexican American, Dr. Garcia’s memoir is an important milestone. For those interested in purchasing the memoir, here is a code for a 30% discount: UP30AUTH15 (enter it at the Rowman and Littlefield website, linked to above)
Continuing the JI’s occasional series, Scholarly Inquiry, Dr. Garcia agreed to answer the following questions:
1. Briefly, could you summarize the main points of the memoir for the JI’s readers?
I don’t know if you write a memoir with main points in mind.
By July 6, 2015
This is the eighth installment of the first annual JI Summer Book Club. This year we are reading Richard Bushman’s landmark biography of Mormonism’s founder, Joseph Smith: Rough Stone Rolling (New York: Alfred A. Knopf, 2005). JI bloggers will be covering small chunks of the book in successive weeks through the summer, with new posts appearing Monday mornings. We invite anyone and everyone interested to read along and to use the comment sections on each post to share your own reflections and questions. There are discussion questions below.
- Part 1: Prologue, Chapters 1-2
- Part 2: Chapters 3-4
- Part 3: Chapters 5-6
- Part 4: Chapters 7-9
- Part 5: Chapters 10-12
- Part 6: Chapters 13-15
- Part 7: Chapters 16-18
- Next week (Part 9): Chapters 22-24
In the previous installment of the summer book club, Tona brought us through early January 1838, when, acting on a revelation, Joseph Smith (JS) fled Kirtland, Ohio, and reestablished the church’s headquarters in Far West, Caldwell County, Missouri. As chapter 19 begins, Bushman lays out JS’s vision of the burgeoning Mormon settlement in northwestern Missouri and the palpable optimism that the Saints felt regarding Far West’s prospects. However, as 1838 progressed, that optimism would fade in the face of internal dissension and external opposition, ultimately resulting in the violent deaths of perhaps forty church members, the government-sanctioned expulsion of the Latter-day Saints from the state, and JS himself incarcerated on charges of treason and other crimes. Sifting through an uneven historical record, Bushman seeks to evaluate JS’s role and responsibility in these difficulties.
The internal dissent that had plagued JS and the church in Kirtland in 1837 followed him to Missouri. In February 1838, church members voted to remove David Whitmer, W. W. Phelps, and John Whitmer as the presidency of the Missouri church, based on charges of mishandling church funds and properties. In March and April, church courts excommunicated the Whitmers, Phelps, and Oliver Cowdery, another church leader. These men had been among JS’s earliest and staunchest supporters, but by 1838 they had become estranged from the prophet. Cowdery had objected to what he saw as un-republican ecclesiastical interference in personal affairs. Bushman uses Cowdery’s trial as “a reminder of the complex ideological environment of Mormons in the 1830s. Most of the time they spoke Kingdom of God language, using words like ‘faith,’ ‘righteousness,’ ‘Zion,[’] ‘gathering,’ ‘priesthood,’ and ‘temple.’ At the same time, as American citizens, they knew the political language of rights and freedom” (348). Although JS himself used republican language when declaring that the Mormons would not submit to mob violence, he was less enthusiastic when his followers used it to undermine Latter-day Saint beliefs in consecration and unity.
By May 18, 2015
This is the second installment of the first annual JI Summer Book Club. This year we are reading Richard Bushman’s landmark biography of Mormonism founder, Joseph Smith: Rough Stone Rolling (New York: Alfred A. Knopf, 2005). JI bloggers will be covering several small chunks of the book (typically 2-3 chapters) in successive weeks through the summer. New posts will appear on Monday mornings.We invite anyone and everyone interested to join along. Please use the comment section on each post to post your own reflections and commentary on the chapters under consideration and ask questions. This week Steve Fleming takes a closer look at Chapters 3 (“Translation: 1827-30”) and 4 (“A New Bible: 1830”).
Previous installments in the series:
•Part I: Prologue, Chapters 1-2
3 Translation, 4 A New Bible (See part 1 here).
Bushman ends Chapter Two and begins Chapter Three by discussing how to make sense of the possible connections between the Smiths’ “magical” treasure-digging activities and Mormonism’s foundational events: receiving and translating the golden plates. Such similarities include seer stones, special treasure in the ground, and treasure guardians.
Bushman concedes that “Magic and religion melded in Smith family culture,” (51) but he argues that by 1827, the year he married Emma and received the plates, “magic had served its purpose in his life. In a sense, it was a preparatory gospel. Treasure-seeking lore may have made it easier for his father to believe his son’s fabulous story about an angel and gold plates” (54). Thus treasure digging played a “preparatory” role in the beginnings of Mormons, argues Bushman, and the treasure-digging elements in the events related to the golden plates played the purposed of Smith gaining his treasure-digging father’s support.
By May 11, 2015
This post kicks off the first annual JI Summer Book Club. This year we are reading Richard Bushman’s landmark biography of Mormonism founder, Joseph Smith: Rough Stone Rolling (New York: Alfred A. Knopf, 2005). JI bloggers will be covering several small chunks of the book (typically 2-3 chapters) in successive weeks from now through the summer. New posts will appear on Monday mornings. We begin today with the Prologue, which sets the tone in several important respects for the rest of the book, and Chapters 1 (“The Joseph Smith Family: To 1816”) and 2 (“The First Visions: 1816-1827”). We invite anyone and everyone interested to join along. Please use the comment section on each post to post your own reflections and commentary on the chapters under consideration and ask questions.
I first read Rough Stone Rolling (RSR) when it was first released in 2005. I was an undergraduate history major at the time, a recently-returned Mormon missionary, and an avid if novice and somewhat naïve student of Mormon history. Bushman’s biography was not my introduction to the scholarly study of Joseph Smith or Mormon history, but it still threw me for something of a loop, challenging many of the assumptions of my faith-promoting worldview. Nevertheless, I pushed through and finished the book. I next read it three years later, in a reading seminar in BYU’s now-defunct MA program in history. My familiarity with both Mormon and American religious history more broadly was deeper by then, and reading the book alongside both an experienced historian and several budding young scholars made the book both more familiar and yet so foreign from my initial reading. That a book reads differently to the same individual at different stages in her life is a truism of nearly all books, but it is especially true in reading Rough Stone Rolling.
By April 27, 2015
Ten years ago, Richard Bushman published Joseph Smith: Rough Stone Rolling with Knopf. Bushman’s biography of Mormonism’s founder garnered widespread praise and provoked a number of conversations within the Mormon Studies community. Jan Shipps argued in the Journal of American History that Bushman’s biography represented a new chapter in the study of Mormonism. She wrote that Rough Stone Rolling is “a work of new American history that forces readers to recognize that religion is as much of our past as anything else.”[i] Through doing so, she argued that Mormon history would soon function be used as a lens to understand broader topics in American history and American religion rather than for exclusively Mormon purposes to Mormon audiences.[ii]
Shipps’ review appears to have been, well, prophetic. The past decade has witnessed an explosion of scholarship on Mormonism that historians and religious studies scholars must take seriously. Books by Spencer Fluhman, Patrick Mason, John Turner, Christine Talbot, the Joseph Smith Papers Project Team, Paul Reeve, Jared Farmer, Steve Taysom, Sam Brown, as well as many journal authors, have produced work useable in university classrooms.[iii]
By April 22, 2015
Matt Grow’s contribution to the Journal of Mormon History 50th anniversary issue takes as its subject the place of biography in Mormon Studies. As the author (or co-author) of two significant biographies in the field, Grow is well positioned to assess the state of Mormon biographical writing.
In short, Grow believes that “the genre of Mormon biography has answered many of [the] rallying cries” of the New Mormon History’s call for “engage[ment] with larger historical themes” and “greater attention to women, race, ordinary Saints, the twentieth century, and international Mormons” (185), pointing to the spate of biographies produced in the last three decades on Mormon leaders (of both the Latter-day Saint and Latter Day Saint variety), dissenters, women, and racial and ethnic minorities. “There is much to celebrate in in the outpouring of scholarly biographies in the past few decades,” he concludes (196). Nevertheless, work remains to be done, and that work mirrors the shortcomings of Mormon history more generally: “More biographies of women, twentieth century, and international Mormons are particularly needed to advance the field” (196).
By March 23, 2015
Today’s contribution to JI’s Roundtable on the Journal of Mormon History’s 50th anniversary issue comes from longtime friend of (and occasional guest contributor to) JI, David Howlett. David is currently visiting assistant professor at Skidmore College and author of The Kirtland Temple: The Biography of a Shared Mormon Sacred Space (University of Illinois Press, 2014). Here he previews his own article published in JMH50, entitled “Ripe Fields, Plentiful Laborers, Few Jobs: The Prospects and Challenges for Early-Career Mormon Studies Scholars.”
Early career scholars (new PhDs and graduate students) across the country are studying Mormonism in greater numbers than ever before. At venerable institutions like the University of Virginia and Claremont Graduate University, MA and PhD students may even study with experts whose job descriptions include the field of Mormon studies. However, these same early career scholars and their post-PhD comrades face a strange paradox: never before have there been so many opportunities to do original research on Mormonism for so many people who compete for so few paying jobs.
My article in the most recent Journal of Mormon History focused on three “fields” in which an early-career Mormon studies scholar finds herself positioned: the field of publishing, the field of employment, and the new fields of study in Mormon history itself. For this brief abstraction of my relatively short article, I will only address two of these social fields: publishing and employment.
By November 12, 2014
Although recent scholarship has done much to understand Native conversions to Christianity in early America, asking intriguing questions about indigenous agency and adaptation within colonial contexts, little has been written on Native converts to Mormonism. Part of the hesitance, at least for nineteenth-century historians, stems from the nature of the source material. There are, simply put, few “Native texts”—written accounts drafted by indigenous converts to Mormonism that reflect their viewpoint—prior to the late nineteenth and early twentieth centuries. From the 1850s through the 1880s, thousands of Native peoples accepted Mormon baptism in the inter-mountain American West and the Pacific Islands. Few if any of these converts could read Roman script, meaning their experience with Mormonism was largely oral in nature. They heard about rather than read the Book of Mormon and Mormon beliefs about the Lamanite ancestors of indigenous peoples. The corollary to this point is that few if any Mormon Natives could record in writing their own interpretations of church teachings, meaning historians are left with accounts of Native words that have been filtered through white interpreters and scribes. That said, some indigenous converts such as the Ute Arapeen, although unable to read or write English himself, used ingenious techniques to turn writing to his own purposes as he navigated the world around him that was rapidly being transformed by Mormon settlement.
By November 9, 2014
Some historians have told me how they fear that their sources will “talk back.” As an oral historian, I rely on my sources to “talk back.” On one level, oral history is a conversation between an inquirer and a source. In my perspective as a Navajo scholar, the relationship between a teaching elder and learning listener interweaves storytelling and oral history. Storytelling represents a form of dialogue, which depends on the rapport between speaker and audience. Among the Dine, our elders serve as storytellers, and simultaneously, public intellectuals, historians, and teachers. Dine scholar Jennifer Nez Denetdale asserts, “As manifestations of cultural sovereignty, oral histories have proven crucial in projects to decolonize the Navajo Nation and our communities, for the teachings of our ancestors are reaffirmed in the retelling of stories” . When our elders speak, we are obligated to listen and learn.