By April 15, 2016
Call for Papers for the Annual Conference of The Communal Studies Association
October 6–8, 2016
Salt Lake City, Utah
Anticipating the End Times:
Millennialism, Apocalypticism, and Utopianism in Intentional Communities
By April 15, 2016
Call for Papers for the Annual Conference of The Communal Studies Association
October 6–8, 2016
Salt Lake City, Utah
Anticipating the End Times:
Millennialism, Apocalypticism, and Utopianism in Intentional Communities
By April 14, 2016
It would be hard to overstate the importance of George Q. Cannon to nineteenth-century Mormonism–if you haven’t done so yet, you must read David Bitton’s exhaustive biography of the man–and there are few documentary records more important that Cannon’s diaries. Over a decade ago, the first of what was to be a long series of published editions of Cannon’s journals appeared, covering his California mission. Two years ago, the second volume of the series, covering his Hawaiian mission, finally arrived. If they continued at that rate, we might finally make it to the last volume by the end of the century.
Yet that patient publication rate ended today with the official online release of the LDS Church Historian’s Press digital edition of Cannon’s journals, which provides content for nearly all of the voluminous journals’ content.
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 April 3, 2016
While watching the LDS General Conference this weekend I consulted Instagram for inspiration regarding breakfast choices. While I searched the #ldconf hashtag, my mind turned to the ways that historians and cultural analyze Mormonism, both now and in the future. All photos are in the public domain from Instagram.com. If anyone would like their photo removed, please contact me immediately.
Much of Mormon ritual is found in their Sunday services and temple liturgy, including the Sacrament and the performance of temple ordinances. However, Sunday morning sessions of General Conference are affectionately known in some quarters as “Pajama Church.” Because there is no need to dress up, families celebrate by staying in their pajamas. Photos documenting this trend on Instagram often show entire families on the couch together in their pjs, spending time together. This informal ritual speaks volumes about Mormon families and the ways that Mormons envision worship experiences.
By March 31, 2016
This is the third and final post in a series about Orrin Hatch’s role in the National Women’s History Week/Month in the context of the backdrop of the Equal Rights Amendment.
Last time when I left off, I intended to explore the process under which both Senator Orrin Hatch
and then Representative Barbara Mikulski came to co-sponsor National Women’s History Week. This partnership is very curious given many of their seemingly diametrically opposed views. Mikulski was an advocate for the passage of the Equal Rights Amendment (ERA). In 2012, as a senator, she cosponsored a bill with others to reintroduce the amendment for ratification. Most of the news coverage I found that included both Orrin Hatch and Barbara Mikulski focused on the heated debate over the Equal Rights Amendment.
My working argument throughout this series has been that the co-sponsorship of National Women’s History Week was an effort to demonstrate bipartisanship during the otherwise contentious time concerning women’s rights during this period. I do not diminish Women’s History Week as a “token” effort to show cooperation during this time, as it was a much-needed recognition during a time when other weeks and months were being set aside to celebrate the historical achievements of non-white men in power.
By March 30, 2016
If you are in Utah this June after MHA, friends and colleagues of Richard Bushman are meeting to honor him and his work on Mormonism within the Academy. Dr. Bushman has been a friend, mentor, adviser, and role model to all those that study Mormonism in its religious and historic contexts. The schedule for the Colloquium can be found below.
You can see the schedule and original press release at the Maxwell Institute’s Website.
Mormonism in the Academy: Teaching, Scholarship, & Faith
A Scholars’ Colloquium in Honor of Richard L. Bushman
Brigham Young University
June 17–18, 2016
By March 23, 2016
This is part 2 in a 3 part series about Women’s History Week/Month and Orrin Hatch.
The late 1970s and early 1980s was a time of transformative change for the women’s movement and American women’s political activism in general. From well-known feminists like Betty Friedan, who fought for the passage of the amendment, to Phyllis Schlafly, whose STOPERA campaign innervated once politically apathetic women to political action, the campaign for and against the Equal Rights Amendment demonstrated the power of women’s political mobilization to sway the American public opinion.
By March 17, 2016
At the recent history symposium focusing on women in Mormon History, the director of the LDS Church History Library announced a new research aid entitled “Women in Church History.” Among the various highlighted documents was a link to CR 11 175, Relief Society record, 1880-1892. This caught my eye because it has been restricted in the past and closed to research, though some researchers have been granted access. I’m always grateful for wider access to historical documents such as these, and this one in particular is important. Thanks to the dedicated staff and administrators at the CHL for their ongoing work.
As it is the anniversary of the founding of Relief Society, I thought it would be fun to reproduce from this document the ordinations of the first General Presidency. May it ever increase. [Note that this is a first pass transcription, you can verify it yourself if you would like]
By March 15, 2016
Valerie Weaver-Zercher’s 2013 book, Thrill of the Chaste: The Allure of Amish Romance Novels unpacks the popularity of Amish romance novels among evangelical women. Although often dismissed as escapist fiction, women’s fiction, fluff lit, or all of the above, Weaver-Zercher argues that evangelical women turn to Amish romance novels for a variety of reasons, many of which have to do with the hypermodern and hypersexual world in which readers live.
This post isn’t about that, however. Rather, my interest was piqued by a footnote, in which the author catalogues writers who are writing similar stories, but in different settings. You have your Amish romance novels, but also your Mennonite, and Shaker, and Quaker romance novels. And to my surprise, apparently also Mormon romance novels.
By March 10, 2016
This month is National Women’s History Month in the United States. The founding of women’s history week, which was later made a full month, can be read here. Integral to this celebration and recognition of women’s history was a Congressional Resolution for National Women’s History Week cosponsored by Representative Barbara Mikulski and Senator Orrin Hatch in 1981. The unlikely partnership of Hatch, a conservative of Mormon Utah, and Representative Mikulski, a democrat from Maryland, made many take notice. A 1982 article described the reaction including that of Gerda Lerner, the historian responsible for the first graduate programs in women’s history and author of seminal women’s history texts:
A resolution was pushed through Congress by two most unlikely allies, conservative Orrin Hatch and liberal Barbara Mikulski. A proclamation was then signed by President Reagan who commented: “The many contributions of American women have at times been overlooked in the annals of American history.
This brought wry smiles from Gerda Lerner, the first female president of the Organization of American Historians. “I can’t think what was in the minds of the people in Congress who sponsored it,” she said. “I suppose it shows that supporting women’s efforts legitimize their own past something that is a nonpartisan endeavor if ever there was one.”
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 27, 2016
BYU and the LDS Church History Library are hosting a conference this Thursday and Friday entitled, “Beyond Biography: Sources in Context for Mormon Women’s History.” The conference looks to be a major step forward for Mormon history by engaging Mormon Women’s history through a number of methodologies. There is no registration fee–if you’re in Utah you will want to be at the BYU or LDS Conference Center!
R. Marie Griffith and Julie B. Beck will deliver the plenary addresses.
JI-er presentations can be found below. You can view the rest of the schedule here.
By February 26, 2016
Matt Grow is Director of Publications in the Church History Department and co-editor (with Jill Derr, Carol Madsen, and Kate Holbrook) of The First Fifty Years of Relief Society: Key Documents in Latter-day Saint Women’s History (The Church Historian’s Press, 2016). He is also a general editor for the Joseph Smith Papers and he has authored or co-authored multiple award-winning books. He received his Ph.D in American history from Notre Dame in 2006.
While the initial reason for creating the Church Historian’s Press in 2006 was to provide a publisher for The Joseph Smith Papers (hereafter JSP), the proposal contemplated that the “imprint could also be utilized in the future for the publishing of other approved Church history works of highest quality.” With the publication of The First Fifty Years of Relief Society: Key Documents in Latter-day Saint Women’s History, that day has arrived. The First Fifty Years of Relief Society is the first volume published by the Church Historian’s Press outside of the JSP, signaling the commitment of the Church to Mormon women’s history.
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.
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.
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 23, 2016
We’re pleased to present the following series of posts from Stan Thayne, PhD candidate in Religious Studies at the University of North Carolina at Chapel Hill and founding editor of the Juvenile Instructor. The posts, which trace the little-known history and significance of the Friends of Latter-day Saints of African Descent support group in Chapel Hill and Durham, North Carolina, is longer than our usual offerings, but is well worth the time. It will be published serially over the next three days. –admin
When Christina Stitt moved into the Chapel Hill 1st Ward of the Church of Jesus Christ of Latter-day Saints in 2005, she and her grand-daughter Dushana doubled the number of African Americans in the congregation. There were only two other black members at the time, as Christina remembers it: Brother and Sister John and Mary Moore. They didn’t get to know each other right off, Christina and the Moores. Perhaps both overly conscious of the blackness that should supposedly connect them in this sea of whiteness, they were both a little stand-offish toward each other at first, as Stitt recalls. But after Christina sang a gospel piece during sacrament services, Sister Mary Moore approached her and expressed her desire for a program in the church celebrating African American culture. “She planted a seed in me,” Christina told me during one of my interviews with her. “But me, when you say something that really hits my heart, I try to get it done. And that’s what I did. I went to the bishop and I asked him, and he thought it was a good idea too. So that’s where it started.” In February 2006 the Durham Stake hosted the first African American Night of Celebration at the LDS stake center on Martin Luther King Jr. Blvd in Chapel Hill. It has since become an annual event held every February during black history month.
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 13, 2016
Another announcement from our friends at the Tanner Humanities Center at the University of Utah:
The Marlin K. Jensen Scholar and Artist in Residence Program
Program Launch: Spring, 2017.
The Tanner Humanities Center on the University of Utah is proud to announce a fellowship in the name of Marlin K. Jensen. Our Marlin K. Jensen Scholar and Artist in Residence Program will host prominent scholars with expertise in Mormon Studies or renowned artists who explore the relationship between faith and art in their work.
Marlin Keith Jensen was a general authority of the Church of Jesus Christ of Latter-day Saints (LDS Church), serving as the official Church Historian and Recorder from 2005 to 2012. During his tenure, Jensen worked to professionalize the Church’s History Department, give it international range, make its holdings more accessible to researchers, and publish primary materials. Jensen was made an emeritus general authority in 2012. Currently, he practices law in Salt Lake City and is a member of the Utah State Board of Regents.
The fellowship will consist of a semester-long residency. Each scholar will:
Nominees are asked to submit:
Please submit the above by April 15, 2016.
The successful candidate will have an office in the Tanner Humanities Center and be part of the Center’s fellow community. In addition, the position offers an honorarium of $50,000.
Please send your application material to Bob Goldberg, Center Director and Professor of History, University of Utah, at firstname.lastname@example.org
By February 12, 2016
From our good friends at the Tanner Humanities Center (University of Utah):
Mormon Studies Fellowship
The first of its kind in the nation, the Tanner Humanities Center’s Mormon Studies fellowship (at the University of Utah) provides a doctoral student funds to spend a year researching the history, beliefs, and culture of The Church of Jesus Christ of Latter-day Saints (LDS) and its members. This fellowship is open to all dissertation level students of the Mormon Experience from any university in the United States or from around the world. Areas of focus include, but are not limited to: Theology, History, Sociology, Economics, Literature, Philosophy, and Political Science.
This fellowship supports academic scholarship. It seeks to enlighten and educate while grounding understanding in serious research. The fellowship will not disparage or denigrate any religion, organization, people, or group. The fellow must be affiliated with a university and actively enrolled in a Ph.D. Program. A committee, chaired by the Director of the Tanner Humanities Center and composed of scholars and members of the community, informed and sensitive to the needs of Mormon studies, select the fellow annually.
The deadline for the 2016-2017 Mormon Studies fellowship is March 1, 2016
For more information and application forms please click here: http://thc.utah.edu/fellowships/mormon-studies.php
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.
David on MWHIT Relief Society Bazaar: “This is a very interesting article. Great points!”
SC Taysom on Scholarly Inquiry: A Conversation: “Thanks Gary! Kevinf, Thanks for your perspective on your experiences with these sources. IF you don't mind sharing, I'm genuinely curious about your impressions of JFS…”
Andrea R-M on MWHIT Relief Society Bazaar: “Lisa: This will be amazing. I am happy that we're doing it, and that you're the boss of us. Tona: I loved it at WHA, even…”
Ardis on MWHIT Relief Society Bazaar: “Andrea, I went through my collection today and pulled out an enormous pile of hand-crocheted and hand-embroidered table linen, much of it never used because…”
Tona H on MWHIT Relief Society Bazaar: “Awesome on so many levels! Why don't all conferences have this??”
Gary Bergera on Scholarly Inquiry: Q&A with: “Thanks, Tom. Am looking forward to your study.”
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