By January 29, 2017
Image courtesy of Ardis Parshall, keepapitchinin.org.
Some recommended reading from Juvenile Instructor bloggers and friends on the history of Mormonism and/as refugees:
By December 30, 2016
It’s the time for year-in-review articles and retrospectives, as we get ready to kick 2016 out the door. I’m not sure how to put my thoughts about this year into coherent words, so maybe I’d rather write about some other proxy year instead. Some months ago, I posted about the Church’s annual Church in Action films by profiling the 1973 version. I recently began teaching Institute in my stake and because of a boundary change I took over mid-semester in the Cornerstones class about Church history and the Restoration. Joey Stuart’s thought-provoking piece earlier this fall on Mormonism’s biggest “change year” challenged me to find a way to present some of the rapid transformations in Church demographics, policies and practices that have taken place in recent decades for the last class in the semester. I thought bringing in one of the Church in Action recaps might highlight both continuity and change in recent Mormonism. It definitely did; we had a lively discussion about the film and what had / hadn’t changed since then.
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 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 November 18, 2015
“And if a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the Lord your God.” -Leviticus 19:33-34
Quincy, Illinois. February 27, 1839
Four months after Missouri Executive Order 44 was signed into law by governor Lilburn Boggs, the Democratic Association of Quincy, Illinois meets to consider the plight of the Mormons, now classified as “enemies” in neighboring Missouri. After deliberation, Quincy residents adopt the following resolutions:
Resolved, That the strangers recently arrived here from the state of Missouri, known by the name of the ‘Latter-day Saints,’ are entitled to our sympathy and kindest regard, and that we recommend to the citizens of Quincy to extend all the kindness in their power to bestow on the person who are in affliction.
Resolved, That a numerous committee be raised, composed of some individuals in every quarter of the town and its vicinity, whose duty it shall be to explain to our misguided fellow citizens, if any such there be, who are disposed to excite prejudices and circulate unfounded rumors; and particularly to explain to them that these people have no design to lower the wages of the laboring class, but to procure something to save them from starving.
Resolved, That a standing committee be raised and be composed of individuals who shall immediately inform Mr. Rigdon and others, as many as they may think proper, of their appointment, and who shall be authorized to obtain information from time to time; and should they [the committee] be of opinion that any individuals, either from destitution or sickness, or if they find them houseless, that they appeal directly and promptly to the citizens of Quincy to furnish them with the means to relieve all such cases.
Resolved, That the committee last aforesaid be instructed to use their utmost endeavors to obtain employment for all these people, who are able and willing to labor; and also to afford them all needful, suitable and proper encouragement.
Resolved, That we recommend to all the citizens of Quincy, that in all their intercourse with the strangers, they use and observe a becoming decorum and delicacy, and be particularly careful not to indulge in any conversation or expressions calculated to wound their feelings, or in any way to reflect upon those, who by every law of humanity, are entitled to our sympathy and commiseration.
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 April 3, 2015
This is second and final entry in a series of posts from guest Shannon Flynn on missionary work, race, and the Priesthood Ban that draws on his experience as a missionary in Brazil from 1977-1979. See Part I here.
The final document in this series is a scan of a letter that we missionaries received at the end of February 1978. The handwritten note is from the Mission President at the time, Roger B. Bietler.
This letter indicates to me that there was beginning to be a softening of what had been, at various times, a hardened position. By the time this letter was written, the date of the completion of the temple in Sao Paulo would have been known at church headquarters. It is my estimation that the temple dedication was the signal event that provided the final impetus to change church policy/doctrine regarding blacks and the priesthood. There would have been a flood of people entering that temple whose linage had not been thoroughly checked and such a situation could have caused a significant problem. What is known to few, is that a number of men in Brazil before June 1978 had discovered a partial black linage after having been ordained and served in many leadership capacities. I know of one story in particular where Elder Grant Bangerter had to travel to Belo Horizonte to release a stake president because that stake president had discovered, through diligent family history work, that he was partially descended from black people. I don’t know what percentage it was, but it couldn’t have been much. The stake president had informed Elder Bangerter, who in turn had consulted with higher authorities in Salt Lake and then went to Belo Horizonte to reorganize the stake. Nothing was ever said to the stake members and it was handled as delicately as possible. Nothing was done to “remove” his priesthood, he was just asked to not perform anymore ordinances or serve in leadership capacities. I was told Elder Bangerter was personally mortified to have to do that to this man but his personal discomfort was outweighed by his need to maintain loyalty to his ecclesiastical superiors and fidelity to established policy.
By April 2, 2015
Today’s guest post comes from Shannon Flynn, a longtime student of church history who currently lives in Gilbert, Arizona. Shannon holds a B.A. in history from the University of Utah and had published four book reviews in the Journal of Mormon History. Today’s post is the first in a two-part series that draws on his experience and presents documents (with accompanying translations) from his time serving as a missionary in Brazil Sau Paulo South Mission from 1977-79.
While the significance of Brazil and its unique cultural heritage and hierarchy of race often receives at least a passing mention in discussions of the ending of the ban in June 1978, often lacking from historical accounts of this era are the first-person perspectives and (especially) documents of the sort provided by Shannon below. Part II of the series will be posted tomorrow.
I was called to serve a two year mission for the Church of Jesus Christ of Latter-day Saints in the Brazil Sao Paulo South Mission from the first week of March 1977 to the first week of March 1979. Because of visa problems, I did not arrive in Brazil until October 13, 1977. I was assigned to the Maua area of Sao Paulo during the month of June 1978. It was there that I heard of the announcement of extending the priesthood to all worthy males. The impact this had on missionary work and the progress of the church cannot be underestimated — it was a sea change. Previous to that time the way the church dealt with blacks and the priesthood had been a vexing problem since the first missionaries landed in Joinville in 1926. In the first few years blacks were almost never proselyted but that eventually changed and methods were developed to handle the ensuing problems. Previous to the time I arrived there was a lesson that was added to the regular discussions that dealt with the problem of determining whether the investigator had black lineage (scans of the documents, together with accompanying translation, can be found here). This lesson was given at the conclusion of the regular discussions. I don’t ever remember using this exact catechism style of discussion but we would try to accomplish the goal of determining the lineage of the persons being taught. Missionaries elsewhere in Brazil used similar lessons during this time — in a 2013 guest post at Keepapitchinin.org, Grant Vaughn provided scans of the lesson he taught in the Brazil Porto Alegre Mission from 1976-78. Moreover, I would assume that most missions before my time had something of a similar nature.
By March 29, 2015
There is much to highlight, so let’s get started:
110th Translation of the Book of Mormon Published (LDS Church Growth)
“Kosraean is the 110th language into which the Church has translated the Book of Mormon. Other translations of the Book of Mormon that have been completed within the past seven years include Malay, Slovak, Serbian, and Yoruba.” See also: Kosraean language
By February 19, 2015
Mormons have a long history of supplementing their LDS worship with attendance at or participation in the services of other Christian denominations. In the 19th century, some Latter-day Saints in the American South would, in the sometimes lengthy periods between visits from traveling missionaries, attend Sunday services at the local Baptist or Methodist church. In the 21st century, Mormons are counted among mega-preacher Joel Osteen’s many listeners and viewers, tuning into his broadcasts on Sunday mornings while getting ready to attend their own meetings; others, acting as spiritual tourists, occasionally take in a Catholic or Anglican service while traveling.
Perhaps the most notable (and timely) example of Mormons supplementing their worship outside the confines of the Mormon chapel or temple, though, is the increasing number of Latter-day Saints who take part in some aspect of the traditional Christian liturgical calendar. Some attend midnight mass on Christmas Eve, others finding personal meaning and significance in Ash Wednesday. In perhaps the most striking example, a ward in Medford, Oregon collectively observed Palm Sunday last year, complete with palm fronds made by the primary children. Last year, I decided to observe the Lenten fast, giving up dessert/candy/sweets for the 40-day period between Ash Wednesday and Easter Sunday. I did so quietly, taking as my guide the excellent devotional readings by the good folks at By Common Consent as part of their ongoing Mormon Lectionary Project. It ended up being a wholly worthwhile experience, and this year I was eager to participate again. Yesterday at noon, I attended the Ash Wednesday service at the Williamsburg United Methodist Church, accompanied by another Mormon grad student.
By July 24, 2014
Happy Pioneer Day, readers! Thank you for your patience with us lately — we know things have been slow around here (they tend to get that way during the summer), but we have some exciting things planned moving forward and hope you’ll keep checking in, reading, and commenting moving forward.
In recognition of Pioneer Day, I’ve culled from the Juvenile Instructor’s archives links to several previous posts treating Mormon Pioneers in one sense or another. In hopes that they’ll prove interesting to those who missed them the first time around (and to those, like me, interested in revisiting them), here we go:
By February 25, 2014
LDS Meeting House, Kabankalan, Negros Occidental.
Just a quick note today to point readers to my post that went up yesterday at Peculiar People. It looks at the basketball-crazed nation of the Philippines and wonders about the place of basketball-crazed Mormons within that wider phenomenon. If you served a mission in the Philippines or are a basketball fan or otherwise want to weigh in, please do, either in the comments here or over there. Here’s a preview:
By January 17, 2014
In reading a collection of German Mormon WWII stories for a project, I came across a story told by the Uchtdorfs. Both Dieter and Harriet Uchtdorf were not members by birth; rather, their families converted after the war. President Uchtdorf’s grandmother was actually the one to encounter Mormonism first, when she met “a wonderful white-haired lady with a kind expression on her face” while standing in line one day (queuing up for supplies, any supplies, was part of post-war life for many Europeans, Germans included).
By November 24, 2013
Most of our team that contributes links for the weekly roundup have been preoccupied this week, so the MSWR is a bit light in terms of quantity (though certainly not quality) this week. Let’s jump right in:
James Goldberg has written/curated an informative, fascinating, and, quite frankly, beautiful account of a Latter-day Saint exodus in covered wagons that most Mormons probably know nothing about (I certainly didn’t before reading the post). Check out online exhibit, “The Armenian Exodus,” at history.lds.org, to read more about the early 20th century journey of Mormon migrants from Turkey to Syria. Once you’ve finished there, head on over to Keepapitchinin to read Ardis’s complementary post that adds a bit more detail to the online exhibit and links to previous posts on Armenian Latter-day Saints at Keepa. You’ll be glad you did.
By November 5, 2013
For the past several months, the JI has sponsored various theme months, allowing permas and guests to ruminate on such topics as politics, the international church, and material culture. November is Native American Heritage Month, which was first promoted in the Progressive Era by reform-minded Indians to recognize the contributions of Natives to the development of the United States. As in the case of Black History Month and Women’s History Month, we at the JI believe that Natives are an intricate part of Mormon history, rather than a sub-topic only worthy of discussion once a year, but we also see the value in focusing our thoughts at this time in conjunction with Native American Heritage Month. This month’s editors, David G., Amanda, and Farina, have assembled an all-star cast of guest bloggers, who will share fascinating insights from their research, alongside contributions from permas. The editors have also put together some brief thoughts on their areas of expertise for this introductory post.
Mormonism’s Encounters with Native America in the 19th Century (David G.)
From the earliest days of Mormonism, indigenous peoples were central to Joseph Smith’s vision of the future.
By June 29, 2013
This post is part of International Mormonism month.
A little over a year ago, newspaper headlines in the Netherlands read:
By May 6, 2013
While doing some background research on global Mormonism, I came across two Dialogue articles: Michael J. Cleverely’s “Mormonism on the Big Mac Standard” by and James B. Allen’s “On Becoming a Universal Church: Some Historical Perspectives.” Discussing “America’s role as a catalyst in the spread of Mormonism” (Allen 19) can be tricky, but whatever conclusion you reach on that regard, it is not hard to see American terms in the transmission of the gospel. Allen describes one cultural misunderstanding,
By January 25, 2013
As part of my dissertation on the ritualization of Mormon history, I have been researching the use of pioneer symbolism in both mainstream American and Mormon public memory. I’ve put together some basic thoughts on this subject for this post today, my third guest post here at Juvenile Instructor. You can find the others here and here.
The concept of public memory is central to what I want to talk about today. By this, I mean the ideas that a people may have about their history, ideas that help a society not only understand its past, but more importantly also its present and future. It reveals essential issues present in every society: issues of organization, of power structures, of the actual meaning of past and present as experienced by different societal groups. I’m operating on the premise that ultimately, how we think about the past is grounded in how we think about the present. Shaping public memory is a contested practice and involves a struggle for authority and domination between ideologies (Bodnar 13), often expressing itself as a conflict between ‘official cultures’ (civic and business leaders, for example) and ‘vernacular cultures’ (‘ordinary people’) .
By January 9, 2013
Not even a Catholic blessing could save Manti Te’o and the dying pop-culture Mormon moment he represents. (source: Wall Street Journal)
[cross-posted at Religion in American History]
On Monday afternoon, just hours before the Alabama Crimson Tide blew out the Notre Dame Fighting Irish in the BCS National Championship football game, Peggy Fletcher Stack posted a short note at the Salt Lake Tribune‘s Following Faith blog on the Catholic pregame rituals of ND.
Specifically, Stack drew readers’ attention to the Mormon story embedded within a fuller exploration of that subject at the Wall Street Journal: Star linebacker, Heisman Trophy runner-up, and devout Mormon Manti Te’o joins his teammates in “attend[ing] a Catholic Mass, receiv[ing] ‘a priest-blessed medal devoted to a Catholic saint,’ and ‘kiss[ing] a shrine containing two slivers Notre Dame believes came from Jesus’ cross.'” He was even photographed receiving a blessing from Notre Dame president emeritus Father Theodore Hesburgh (a blessing Te’o reportedly sought out). Football team chaplain Father Paul Doyle explained that Te’o has privately told him that “he feels supported here [at Notre Dame] in his Mormon religion.”
All of this immediately brought to mind some of my previous thoughts on Mormon supplemental worship, in which Latter-day Saints supplement their Mormon activity by attending other Christian church’s services (a habit that dates back to at least the late nineteenth century). While the example provided by Te’o is clearly part of that larger historical tradition, it also strikes me as unique for a couple of reasons: