By August 12, 2015
CALL FOR PAPERS:
Race, Gender, and Power in the Mormon Borderlands
Mormon history lies at the borders between subaltern and dominant cultures. On the one hand, due to their unusual family structure and theocratic government, Mormons were a persecuted minority for the better part of the nineteenth century. On the other, Mormons played a significant role as colonizers of the North American West, extending their reach to the borderlands of Mexico, Canada, and the Pacific Islands. There Mormon colonists intermarried with Native Americans, Mexicans, Hawaiians and Samoans, even as they placed exclusions on interracial sexual relations and marriage. During the nineteenth century, Mormons also discouraged Native peoples’ polygamous practices while encouraging plural marriage for white women. And Mormon religious doctrine subordinated persons of color within church hierarchy well into the twentieth century. African-American men, for example, could not hold the priesthood until 1978. Historically, then, Mormons have navigated multiple borders– between colonizer and colonized, between white and Other, and between minority and imperial identities. This limnal position calls for further investigation. We propose an anthology of essays on race, gender, and power in the Mormon borderlands.
Over the past thirty years, historians of Mormon women have expanded our understanding of gender and power in Mormon society. However, most of these studies focus on white Mormon women, while Mormon women of color have remained largely invisible. This volume seeks not simply to make visible the lived experiences of Mormon women of color, but more importantly, to explore gender and race in the Mormon borderlands. Taken together, these essays will address how Mormon women and men navigated the complications of minority and colonizer status, interracial marriage and doctrinal race hierarchies, patriarchy and female agency, violence and religious responsibility, and plural identities. These metaphoric borders were brought into play on the geographic and cultural borders of the United States. Specifically, this volume will encompass the continental U.S. West, the borderlands of Canada and Mexico, and Pacific Rim islands such as Samoa and Hawaii, exploring the intersectionality of race and gender in Mormon cultures on the borders from the nineteenth through twenty-first centuries. This focus will open new directions in Mormon history in concert with recent trends in western history. The anthology will have full scholarly apparatus and we welcome both historical research and interdisciplinary work.
Please submit article proposals/manuscript drafts by Sept.15, 2015, to Dee Garceau at <email@example.com> (901-484-1837)
Co-Editors: Dee Garceau, Rhodes College firstname.lastname@example.org ; Sujey Vega, Arizona State University, Sujey.Vega@asu.edu; Andrea Radke-Moss, BYU-Idaho email@example.com
Co-Editors’ Faculty Profiles:
Please feel free to contact us with any questions you might have.
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 17, 2015
On this, the anniversary of the founding of the Female Relief Society of Nauvoo on March 17, 1842, I come out of a long and silent hibernation from blogging to write this, a love letter, to my Relief Society sisters, for each one of you, whether in the church or out of the church, whether fully active or barely hanging on.
By January 14, 2015
Julie K. Allen joined the Scandinavian Studies Department at the University of Wisconsin-Madison in 2006. She received her PhD in Germanic Languages and Literatures from Harvard University in 2005. Her research focuses on questions of national and cultural identity in nineteenth and twentieth century Danish, German, and Scandinavian-American culture.
By January 10, 2015
Keep an eye out, now! A small handful of roundup links on matters of interest from the past few weeks…
TLC’s My Husband’s Not Gay
Just when you’d thought we’d exhausted all the angles for a Mormon-related reality series, we now have My Husband’s Not Gay, from TLC (of Sister Wives and My Five Wives fame). Shot in Salt Lake City, My Husband’s Not Gay premieres tonight at 10 ET, and reportedly it revolves around the lives of four LDS men who, despite feeling attraction to men, do not identify as homosexuals. Indeed, three have chosen (presumably on the basis of their religious convictions) to marry women, and the show will trace the conflicts between sexual desire, human identity, and religious conviction.
In anticipation of the premiere, the show has generated a fair bit of controversy. Gay advocates have turned up the heat on TLC, denouncing the show as “downright irresponsible”; “dangerous for LGBT people”; and “damaging for Mormons, especially gay Mormon youth.” A sizable campaign has also been petitioning for the show’s cancellation. TLC, for its part, shrugged off the criticism earlier this week, and the LDS Newsroom struck a moderating tone. On the basis of his critic’s sneak preview, NYT TV critic Neil Genzlinger characterizes the show as classic incendiary reality tv, although he does note “a few interesting and genuine-sounding moments in which the couples or their friends explore the collision of faith and feelings.” Those kinds of enlightening moments, however, he expects to be inevitably “drowned out.”
Other multifarious tidbits:
Peggy Fletcher Stack reports on Ordain Women‘s new photo illustration series envisioning female officiation in priesthood ordinances.
Regional media continue to track the unfurling of the Book of Mormon musical across the country in smaller markets, the responses of Latter-day Saints and the Church’s proselytizing response.
A new (and largely nonplussed) review of Avi Steinberg’s recent “bibliomemoir” The Lost Book of Mormon: A Journey Through the Mythic Lands of Nephi, Zarahemla, and Kansas City, Missouri.
P.S. To all last-minute applicants for the Maxwell Institute’s Mormon Theology Seminar, 2015, a reminder that Jan. 15 is your day of reckoning.
By December 30, 2014
Welcome back to our series, wherein we answer questions from our readers about plural marriage. Where possible, I’ve linked to all the available sources for readers, so that others can investigate each question more fully, if they wish. Today’s question addresses the rumor concerning a physical altercation between Emma Hale Smith and Eliza R. Snow in Nauvoo.
In the 1982 issue of BYU Studies, three important Mormon women’s historians – Maureen Beecher, Val Avery, and Linda King Newell – explored the “oft-told tale” that Joseph Smith’s wife Emma pushed Eliza R. Snow down the stairs in a fit of jealousy. The story as they construct it is one that has several variants: “The characters involved are Joseph Smith, his wife Emma Hale Smith, and a plural wife, usually Eliza Roxcy Snow. The place is invariably Nauvoo, the scene either the Homestead residence of the Smiths or the later roomier Mansion House. The time, if specified, is either very early morning, or night, in 1843, April or May, or in 1844. The action involves two women in or coming out of separate bedrooms. Emma discovers the other woman in the embrace of or being kissed by Joseph. A tussle follows in which Emma pulls the woman’s hair, or hits her with a broom, or pushes her down stairs, causing either bruises, or a persistent limp, or, in the extreme versions, a miscarriage. There may or may not be a witness or witnesses.”
By October 31, 2014
Today’s post, the latest in our series where we answer questions about plural marriage, is about textual questions related to Doctrine and Covenants 132. Again, we are grateful to those who asked questions, wrote answers, and helped edit and format the post. Thanks especially to WVS, who answered the questions today. WVS has been a long-time bloggernacle denizen, blogging at his solo blog–boaporg.wordpress.com and at bycommonconsent.org. His fascinating multi-part analysis of the textual development of D&C 107 was recently published in Dialogue. He later wrote an in-depth series of posts at BCC on D&C 132, which he is currently expanding into a book.
By October 14, 2014
Earlier this year, Tona wrote an excellent post about the fragility of digital archives following up on Max Mueller’s AHA paper that explored both the possibilities and pitfalls of the “I’m A Mormon” campaign as a primary source. Tona noted that, “What is available to historians relies largely upon on goodwill, technology upgrades, and the market.”
Within this context, it is fascinating to observe, in real-time, the debate over whether or not the General Women’s Meeting is a session of General Conference. This controversy includes the editing of a video of a conference session as well as conflicting (and possibly changing) interpretations about the status of the Women’s Meeting from LDS Public Affairs, the Deseret News website as well as lds.org. While the debate about the status of the Women’s Meeting has been largely framed as a feminist issue, it also raises questions for researchers in tracing changes to historical documents and other sources as well as how ideas get lodged in the imaginations of religious believers. As Tona states,
Things come, go, vanish, launch, in a constant state of (often unannounced) change that nonetheless presents itself as final, unchanging and authoritative… it is a historian’s worst nightmare. If you cannot see the “manuscript edits” so to speak, how do you know what changed, when, how and why? And if the old just vanishes from the online environment without a trace, what happens to the possibilities for historical research? Most of what we are all busily creating in this decade has simply been written in the equivalent of vanishing ink.
By September 22, 2014
Exponent II’s board in 1974 and 2014 (credit: Heather Sundahl)
began in 1974 in the Cambridge neighborhood of Harvard Square. On its fortieth anniversary, its founders – silver, sassy, and more than a little surprised that what they had wrought was still going strong – returned to one of the neighborhood’s church halls packed with guests to celebrate the organization and its achievements. I was so, so happy to be there, too.
By June 5, 2014
Today’s post comes from Matthew McBride who is Web Content Manager with the Church History Department and author of A House for the Most High.
Nineteenth-century Latter-day Saints considered proselytizing missions to be the exclusive domain of male priesthood holders. Women participated in tract societies, shared their beliefs with family and friends, and occasionally accompanied their husbands on missions. But these activities were calculated to keep women in proximity to the domestic sphere and were typically viewed as supportive of and secondary to the full-time missionary thrust. This changed in 1898 when women began to be called to serve full-time proselytizing missions, including the first single sister missionaries in the Church’s history.
By May 29, 2014
Susanna Morrill is Department Chair and Associate Professor of Religious Studies at Lewis and Clark College in Portland where she teaches courses in United States religious history. She received her doctorate in the history of religions from the University of Chicago. Her work in the recent past has focused on how early Mormon women used popular literature in order to argue for the theological importance of their roles in the home, community, and church.
I finally got around to reading carefully the latest handbook of the Relief Society, Daughters in My Kingdom: The History and Work of Relief Society. It got me thinking about the symbolic connection between women and the home in Mormon and American culture. A little further afield, it got me thinking about feminine divinity in Mormonism and U.S. religious traditions and public discourses.
By May 23, 2014
As Ben noted here, Mormon history is often told through a male lens. And as my advisor likes to say, women bear the brunt of being different. As a consequence, when their stories are told, they’re often relegated to a specially-labeled conference session or class unit or journal article, somehow set apart from instead of being an integral part of whatever history is being told. Obviously, I don’t know the solution to this problem, except to tell women’s stories wherever I can. Which is why I spent a good while perusing the site of The Mormon Women Project. I’m sure many of you are familiar with the project, but for those that are not, the project aims to showcase “the diversity and strength” found in the roughly seven million LDS women around the world. The site features profiles and pictures of women that “overcome personal trials, magnify motherhood, contribute to communities outside their homes, or be converted to the Gospel.” To insiders, it hopes to show that there is no one right path a faithful Mormon woman must follow, and to outsiders, it shows “the immense strength and wisdom of our people.”  Quite the charge.
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 19, 2014
Food is really important to Mormon life, and specifically to the life of Mormon women. Women, by long-seated and seemingly immovable cultural tradition in many (most? all?) world cultures, are the preparers and servers of food. This is especially true across many religious communities, not just Mormonism – church suppers grace all Protestant faiths; Catholic feast days and Jewish holidays and Muslim observances (just to name a few) are built around food and have both women and specialized food preparation at their center. Food made and presented by women marks Mormon occasions: births, funerals, baptisms, weddings, potlucks, “linger-longers,” and of course the ubiquitous and generic “refreshments” concluding nearly every Mormon event I have ever attended.
By May 16, 2014
My contribution fits under the Mormonism in the Classroom and Women’s History Month at JI.
During the spring semester, I took a course entitled “American Religious Innovation.” The course examined Mormonism, the Nation of Islam, and Scientology. Each unit covered the history of each religious movement and focused on different aspects of the religion’s beliefs, which encouraged discussion and comparison. The readings for Mormonism addressed American religious culture in the early 19th century, the Book of Mormon, polygamy, Mormon Christianity, the Mormon community, and modern Mormonism.
At the end of the class’s section on Mormonism, a group of “real live Mormons” were invited to answer the class’s questions.[i] The panel was comprised of a PhD student in History, a worker at UVA’s hospital, a local bishop and his wife, and a set of Mormon elders (one from Southern Utah and one from Taiwan). As might be expected, there were many questions about the role of women in Mormonism and Mormon history.[ii] I’ve included the answers given (if any were addressed on the panel) in italics.[iii]
By May 14, 2014
When we decided to devote a month to women’s history beginning with mother’s day, I thought about how my research about Mormon girls and young women is also very much about hopes for the future mothers of the next generation of Mormon children. It is clear that the changing (both Mormon and non-Mormon) representations and experiences of Mormon women as mothers is an integral aspect of the church’s metamorphosis from being perceived as an outsider religion to becoming patriotic, religious Americans. A question along the lines of “how did Mormon women transition from a group of polygamist wives who fought for women’s suffrage to embodying the model of wholesome stay at home wives and mothers?” has dominated scholarly research about Mormon women’s history.
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 April 23, 2014
Please join us in extending a warm welcome to our latest guest blogger, Spencer Wells. Spencer is currently a PhD student in history at the College of William & Mary in Williamsburg, Virginia. His is currently beginning work on dissertation project examining pacifists in the American Revolution and the War of 1812. His research in Mormon studies focuses on issues of religious and sexual tolerance. In his spare time Spencer enjoys hiking and making horrendously bad puns. Seriously folks, his puns are legendary. Here he offers his thoughts on his experience teaching a “Women in the Old Testament” Institute course over the past year.
Once every four years the LDS Sunday School trots out the Old Testament for the Saints’ perusal and edification. At times, the decision raises hackles. Complaints, of course, vary. Isaiah’s opacity dismays some, Hebraic ritual etherizes others. And theological protests invariably sprout up. As a personal acquaintance argued with me years ago, God’s actions throughout the Old Testament place Him at odds with modern liberal values. Complicit in razing cities, murdering children, and oppressing women, this teenaged Jehovah played the part of a brooding, angst-ridden Hayden Christiansen (think Anakin Skywalker) to near perfection.
By March 19, 2014
By Laura Allred Hurtado
On Monday, I attended a lecture celebrating the Relief Society Commemoration given by Sharon Eubank, Director of LDS Charities, sponsored by the Church History Department. Her comments were titled “Matriarchy” and she indexed the many ways Mormon women have historically performed acts of charity and whose legacy of service continue to have influence on the many projects LDS charities executes today, albeit on a much grander scale.
By February 26, 2014
Ironically, on Monday I concurred with Amanda that too much work is focused on the history of polygamy and today I am posting about polygamy. Oh well…
In 1910, Hannah Adeline Hatch Savage recorded the details of the death of her father Lorenzo Hill Hatch in her journal:
My dear father departed this life April 20 1910 at Logan, Utah, had he lived four more day there would have been two months difference between my dear parents death….He is father of twenty four children, twelve sons and twelve daughters, one son having preseded(sic) him to the other side. He is the husband of four wives who all departed this life before he did. He is buried in the Logan Cemetary(sic) by the side of his second and third wives. His first wife died and was buried on the road between Nauvoo and Salt Lake City 
(Headstones for Lorenzo Hill Hatch and wives Sylvia Savonia Eastman Hatch and Catherine Karren Hatch – Logan City Cemetery)
When I read this passage, I was immediately reminded of an article written by her lyrical great-nephew, Levi Peterson who described her isolated burial place. He wrote,”Hannah Adeline Hatch lies in the red, wind-stirred soil of the Woodruff cemetery…The wilderness was not a fit habitation for Hannah Adeline Hatch. I am desolated by her lonely, barren grave in the Woodruff cemetery.” 
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