By February 21, 2017
Our Tuesdays with Orsi series continues today with a look at the fifth chapter. The series is a systematic engagement with Robert Orsi’s important and recently published book, History and Presence. Previous installments are the Intro, Chapter 1, Chapter 2 and Chapter 3, and Chapter 4.
Chapter 5 begins with a ghost story, or more properly, a story that probes the inextricable relationship–ongoing and mutually conscious–between living people and dead people in 20th century Catholicism. At the center of such relationships is the presence of a bloodied, tortured Christ, and all around the edges of this relationship are rituals of grieving, remembering, reconstituting, and “waking” the dead. Orsi’s haunting chapter narrative builds towards his own encounter with one family on the fringes of the “Catholic supernatural underground,” whose bedroom shrine for their deceased young child had become a portal to the world beyond for those who see(k) and served as a lay counseling center for people in search of connection with loved ones both living and dead.
By February 1, 2017
Over the past week, scholars and news outlets have linked the Mormon past to the present Muslim-targeted immigration ban. They point to the 1879 Evarts Circular, in which Secretary of State William Evarts urged foreign governments to help restrict Mormon emigration from their countries. The above writers ask Mormons to remember their immigrant-persecuted-past and show compassion to those in the present.
These calls are noble. Yet, there is more to the Mormon-Muslim immigrant past than these articles articulate. The Evarts Circular was not the only federal action against Mormon immigration. Two legislative currents, federal legislative battles over the existence of polygamy in the 1880s and the federalization of immigration legislation, followed Evarts’ Circular. These forces coincided in the 1891 federal immigration law when legislators banned “polygamists” from crossing into America’s borders while increased funding established federal border regulation. At the same time, the 1891 law gave refugee status to immigrants fleeing from religious persecution. You’ll have to wait for a forthcoming post about the legal developments between the Evarts Circular and the 1891 law. You’ll also have to trust me when I say that the 1891 polygamy-immigration ban targeted Mormons (although this Los Angeles Times article might serve as some consolation in the meantime).
By January 17, 2017
Come one, come all. Welcome to a new series that we’re hosting—Tuesdays with Orsi! The series will feature posts that highlight each chapter of Robert Orsi’s new and provocative History and Presence, and I have the honor of kicking it off.
Robert Orsi is the Grace Craddock Nagle Chair in Catholic Studies and Professor of Religion at Northwestern University. He is a prominent scholar of American religion and one of the foremost theorists/methodological innovators of the field. His scholarship has provoked us here at JI to think about what a Robert Orsi might look like for Mormon Studies, how “abundant events” might be used for Mormonism, and a highlight of a chat with Richard Bushman about abundant events. It’s no surprise that his newest work prompts us, yet again, to engage, digest, and grapple with truly provocative narrative and theory. The implications of the book are monumental. But enough gilding the lily. Let’s get to the introduction.
By July 14, 2016
Philip Lockley, ed., Protestant Communalism in the Trans-Atlantic World, 1650-1850 (London: Palgrave Macmillan, 2016).
A little more than five years ago, I posted some thoughts on Scott Rohrer’s chapter on Mormonism in his Wandering Souls: Protestant Migrations in America, 1630-1865 (Chapel Hill: University of North Carolina Press, 2010). I was particularly intrigued by his inclusion of Mormonism in a volume on Protestant migrations, and a lively conversation and debate over whether Mormonism is, was, or ever has been Protestant ensued in the comments.
By July 7, 2016
Mormonism and Media Studies, at least from a historical perspective, has been a relatively neglected topic. Recently, however, two major academic journals have published articles that engage Mormon history from the perspective of German media theorist Friedrich A. Kittler. The first article is by John Durham Peters, the A. Craig Baird Professor in the Department of Communication Studies at the University of Iowa. It is entitled “Recording beyond the Grave: Joseph Smith’s Celestial Bookkeeping” and it appeared in the Summer 2016 issue of Critical Inquiry. The article is unfortunately only available to subscribers, but here is an excerpt:
By April 13, 2016
We’re pleased to host this research query from Amber Taylor, a PhD student at Brandeis University. Please feel free to suggest readings in the comments below. Amber can also be reached at ambercecile3 AT gmail DOT com.
I am working on the history of the LDS Church in Palestine and Israel. One of the larger historical arcs that I am working with is the Church and globalization – how that has affected the Church’s position regarding the people and politics of Israel-Palestine. As of yet, I have found very little material on the Church and globalization itself – I recognize that this is a rather recent topic, and Mormon studies as such is a rather emerging field. I have read various articles by Arnold Green that address various aspects of Mormon views on Jews/Judaism and Muslims/Islam. I am also familiar with works by Steven Epperson and Grant Underwood on similar topics. Likewise, I have the book Out of Obscurity: The LDS Church in the Twentieth Century from the Sperry Symposium, and have been perusing Reid Neilson’s work, as well as Marie Cornwall’s and Tim Heaton’s Contemporary Mormonism. I am wondering if anyone can point me to other scholars – including articles and books – that have looked at the way that the 20th century globalization of the Church has affected the way that leaders have talked of peoplehood and chosenness, and other such good things related to that.
Also, I have been considering the notion of “Zion” as a major aspect of my research. I am attempting to set my dissertation in a comparative framework, looking at the Church in its American setting, and examining the ways that American views of the Holy Land, Jews, and Muslims related to the Mormon views – and how both the broader American cultural setting and Mormon particularity affected one another. Specific to the concept of Zion, American culture (especially Protestant culture) has, from its very origins, been prone to talk of America and American Christianity in terms of “Zion,” or had themes of Zion weaved throughout it in myriad ways. Likewise, the concept of American exceptionalism is, of course, bound up with this. But the Mormons went a step further – they established an actual Zion, a physical space with teleological meaning. Their peoplehood as Israelites, and their actual American Zion, makes the question of the Mormon presence in Jerusalem and Palestine-Israel rather intriguing. America has always had a fascination with the Holy Land and its import in latter-day fulfillment of prophecy, yet the Mormon ethos is unique. What were/are the Mormons actually doing in the Old Zion, if they had their Zion, the New Jerusalem, on the American continent? What purpose does the BYU Jerusalem Center actually serve in all of this? Can anyone recommend any literature on this, specifically relating to the two Zions and what LDS leaders have said about them, what they mean in terms of physicality, sacred territory, and gathering?
Thank you for your help.
By February 17, 2016
One of my very first posts at the Juvenile Instructor (nearly nine years ago!) asked whether Mormon History was American History, surveying the inclusion of Mormonism in two of the most significant treatments of Jacksonian America—Charles Sellers’s The Market Revolution and Sean Wilentz’s The Rise of American Democracy. A year later, I took a closer look at Daniel Walker Howe’s handling of Mormonism in his (then) recently-published What Hath God Wrought.
Shortly after that, in 2009 German historian Jürgen Osterhammel published Die Verwandlung der Welt. Eine Geschichte des 19. Jahrhunderts, which was subsequently translated into English and published by Princeton University Press in 2012 as The Transformation of the World: A Global History of the Nineteenth Century. To call Osterhammel’s book ambitious is an understatement — it numbers nearly 1200 pages (over 250 more than Howe’s hefty tome) and is truly global in scope. The author describes it in the book’s preface as “a rich and detailed but structured, nontrivial, and nonschematic account of a crucial period in the history of humanity” (xiii). While many Mormons might consider Joseph Smith’s visions, the publication of the Book of Mormon, and the establishment of the Church of [Jesus] Christ [of Latter-day Saints] in 1830 as among the most important events of that crucial period, I was curious what mention (if any) Mormonism would receive in the book.
By February 1, 2016
This is the first entry in yet another occasional, sure-to-be-irregular, but hopefully still important series here at the Juvenile Instructor. Since the blog’s inception in 2007, digital history projects have come a long way, and in the last couple of years, a number of really important digital databases, atlases, and other assorted projects have appeared. In “Digital Mormonists,” I plan to highlight those of potential interest and relevance to scholars of Mormonism and its history.
A month or so ago, someone I follow on twitter linked to a new digital history project called American Panorama: An Atlas of United States History. A product of the Digital Scholarship Lab at the University of Richmond (whose other projects include the phenomenal Visualizing Emancipation and the very useful Atlas of the Historical Geography of the United States), American Panorama presents a variety of interactive maps with historical data.
By December 21, 2015
The December 11, 2015 episode of the impeccably crafted history podcast BackStory is worth a listen, on the topic of “American Prophets.” In many ways, it’s a sequel to their “Born Again” episode on the history of American religious revival back in April, continuing the story of charismatic leaders and religious movements forging transformation and innovation in an intense cultural pressure cooker. In “American Prophets,” the hosts explore Neolin (Delaware / pan-Indian), William Seymour (Asuza Street, Pentecostalism), Brigham Young (Mormonism), Mary Baker Eddy (Christian Science), L. Ron Hubbard (Scientology) and Elijah Muhammed (Nation of Islam). When added to the earlier episode’s portrayal of the First and Second Great Awakenings, Handsome Lake, Sam Jones, Aimee Semple McPherson, and Billy Graham, we now have a nice two-hour audio documentary on diverse American new religious movements featuring a stellar cast of religious scholars. 
By September 21, 2015
Most of us (of a certain age) have a very specific memory of where we were that day in 2001. I was sitting on my couch watching the Today Show as the plane hit the second tower. I set down my laptop and didn’t pick it back up that day.
At the time, it didn’t occur to me at the time that this was not the first time something horrific happened on September 11th. My abandoned laptop held evidence of another harrowing day in September almost a century and a half earlier—I had been reading newspaper articles about the Mountain Meadows Massacre. Only later would I learn that 11 September was also the date of the Chilean coup in which elected President Salvador Allende was ousted (with help from the US) that led to the 15-year military dictatorship of Augusto Pinochet.
By April 20, 2015
Today’s post comes from Bradley Kime, who will graduate this spring with a Masters in history rom Utah State University. Bradley has published in the Journal of Mormon History and is an editorial fellow at the Western Historical Quarterly. He will begin his PhD program in religious studies at the University of Virginia this fall (WAHOOWA!).
For the last few years, Stephen Webb has generously praised LDS Christo-centrism. Back in 2012, before the publication of his Mormon Christianity, he offered the First Things crowd a positive take on Mormonism’s eternally embodied Savior titled “Mormonism Obsessed with Christ.” When First Things recently posted the article on their Facebook feed, the 108 comments (and counting), almost entirely from creedal Christians across the Protestant-Catholic spectrum, were overwhelmingly negative. One comment summed up the general consensus: “You know who else was obsessed with Christ? Arius.” In other words, earnestness doesn’t equal orthodoxy, and calling a spade a spade is important. Almost as a chorus, First Things readers reaffirmed that the Mormon Christ was a heresy, notwithstanding Webb’s misguided generosity.
By May 8, 2014
As a professor of history at a predominantly Mormon university, lately I have been a magnet for students with questions about the changes for Mormon women, especially considering the recent public attention to the roles of women in our traditional religious culture.
By November 25, 2013
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.
By September 24, 2013
Almost exactly one year ago, the University of North Carolina Press published Edward Blum and Paul Harvey’s The Color of Christ: The Son of God and the Saga of Race in America, a sweeping and provocative analysis of the ways in which Americans from various walks of life over the last four hundred (!) years have imagined Jesus. Among the many contributions the book makes, and of particular interest to JI readers, is the authors’ situating Mormons as important players in the larger story of race and religion they narrate so masterfully. In fact, one paragraph in particular has garnered more attention than nearly any other part of the book—a brief discussion in chapter 9 of the large, white marble Christus statue instantly recognizable to Mormons the world over. In the latest issue of the Journal of Mormon History, Noel Carmack authored a 21 page review of The Color of Christ, focusing on their treatment of Mormonism and paying particular attention to their discussion of the Christus. Professors Blum and Harvey generously accepted our invitation to respond here, as part of both our ongoing Responses series and as an appropriate contribution to our look at Mormon material culture this month.
By September 3, 2013
We’re thrilled to present the following Q&A with historian John Fea. Dr. Fea is Associate Professor of History and Chair of the History Department at Messiah College in Grantham, Pennsylvania. He is the author and editor of several books, including The Way of Improvement Leads Home: Philip Vickers Fithian and the Rural Enlightenment in Early America (University of Pennsylvania Press, 2008), Was America Founded as a Christian Nation: A Historical Introduction (Westminster/John Knox Press, 2011), and Confessing History: Explorations in Christian Faith and the Historian’s Vocation (University of Notre Dame Press, 2010), which he co-edited with Jay Green and Eric Miller. His latest book, Why Study History? Reflecting on the Importance of the Past (Baker Academic, 2013) is scheduled to be released in two weeks. Dr. Fea is currently at work on two book projects—a religious history of the American Revolution and one on history and memory in the town of Greenwich, NJ. In addition to his scholarly output, John is a prodigious blogger, a tireless traveler and dynamic speaker (check out that list—chances are he’ll be in your general neck of the woods at some point), Bruce Springsteen devotee, avid sports fan, and 2010 inductee to the Montville High School (NJ) Hall of Fame. By nearly all accounts, he is also an incredibly nice guy.
Please join us in welcoming Dr. Fea!
By May 31, 2013
PLEASE NOTE: All issues with the images below are the result of Cristine’s lack of technical prowess.
I’m pleased once again to present a guest post from another colleague whose work explores images of minorities in American culture, Martyn Oliver. Martyn is a Professorial Lecturer in the Department of Philosophy and Religion at American University. He holds a BA from the University of Puget Sound, and earned his PhD in Religious and Theological Studies from Boston University. Martyn’s work explores the construction of religious identity with particular emphasis on how Western literature depicts Islam and Muslims.
I’m going to have to start with a confession: I don’t really know a whole lot about Mormons or the LDS Church. Aside from a few ex-Mormon friends and a very strange night in Paris’ Charles de Gaulle airport,  my encounter with Mormonism both personally and professionally has been frighteningly thin.
So it’s been with great interest that I’ve followed The Juvenile Instructor during this month on Many Images of Mormonism. Crissy has this wonderful habit of inviting folk to do things they don’t know they can do and then convincing them they’re perfect for the task. Needless to say, I’ve been trying to figure out what her nefarious scheme is for me this time around.
To get right to it, she asked me to contribute something for y’all because I study Islam and the religious traditions of Central Asia, often in terms of how these traditions conform to or challenge our preconceptions about them, or in terms of how “foreign” religions are depicted in the West (by which I don’t mean cowboys, I mean white folk—we should be honest about what the “West” implies).
Anyhow, I’ve got this idea brewing: there’s an obvious tension within Mormonism, which you all have begun to spell out in fascinating detail, between the maintenance of—for lack of a better term—Mormon exceptionalism and Mormonism as authentically American. Without intending to gloss over the many subtleties of this situation, it seems that by and large there has been a push (as illustrated by Erin Anderson’s reprinting of Calvin Grondahl’s cartoon) for Mormons to be the “most” American, and in the process not only contort themselves into rigid caricatures, but also implicitly illustrate the foibles of American self-perception. To put it another way, they try and out-WASP the WASP’s.
From my view, this is a mistake. If Mormonism really wanted to make common cause with a group of fellow Americans who are both religiously peculiar while still being deeply and inherently American, the obvious choice is clear. They should cozy up with what was once the Nation of Islam.
By April 2, 2013
On my spring break I took a one-day “staycation” to Day 1 of a local gathering of digital humanities scholars, hosted by the smart folks at Northeastern University’s NULab for Texts, Maps and Networks (http://nulab.neu.edu/, tweeting at @NUlabTMN). It was one of the best conferences I’ve been to – seemed like mainly literary scholars but also historians, librarians, and coders, and it involved a good blend of showcasing completely awesome ongoing initiatives, asking big existential questions about knowledge production, and teaching hands-on skills. Myself, I learned a bit about network analysis using Gephi (no relation to Nephi) and how to georeference a high-resolution historical map image using ArcGIS. I felt like a boss (as my students would say) by the day’s end.
And it got me thinking.
By January 8, 2013
For those unable to attend this year’s annual American Historical Association held in New Orleans last week, Twitter is a godsend, and on Saturday night, the site was all abuzz as Laurie Maffly-Kipp, professor of Religious Studies at UNC-Chapel Hill, delivered the presidential address at the annual meeting of the American Society of Church History. Entitled “The Burden of Church History,” Maffly-Kipp’s address was a call to members of the ASCH to not abandon church history as the field of American religious history moves further away from institutional histories in pursuit of histories that analyze spirituality and deconstruct the meaning of religion. I’ve yet to read the entire address, but Elesha Coffman has posted a helpful summary and insightful response at Religion in American History that I encourage all to read.
By November 28, 2012
From William and Mary graduate student and friend of JI Spencer Wells:
By October 12, 2012
So when I created my fall course on American religious pluralism I built it around five units. In this post I thought I’d share those, and invite conversation about where Mormonism shows up in my course or where it could be discussed in a similar course.