By J StuartJuly 28, 2015
As a follow-up to last week’s post on preparing to visit the LDS Church History Library, I’ve written this starter guide for the L. Tom Perry Special Collections at Brigham Young University.[1] In this post, I’ll touch on transportation, lodging, the best food in the area, policies to be familiar with, and finding collections to peruse.
This is only meant to be a brief introduction. Please add your comments, suggestions, and experiences below!
Provo, UT
The Harold B. Lee Library is located at 701 East University Parkway, in Provo. The two exits closest to the library on 1-15 are the University Parkway and Provo Center Street off-ramps, which are north and south of the school, respectively. There are several hotels throughout Provo, as well as Air BnB options, or if you’re feeling adventurous, camping options. There are sidewalks and streetlights throughout most of Provo and is generally safe to walk through during daylight. Visitor’s parking is available east of the library (next to the BYU Law School) and north of the library (in front of the BYU Museum of Art). Here is a map of the BYU campus to help you visualize. One could also use public transportation to get close to BYU campus, but not onto campus itself.
Provo is hot in the summer and cold in the winter. Don’t forget to pack for the weather!
The HBLL from the Abraham O. Smoot Building (ASB). The library is the blue-green glass building directly in front of Brigham.
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By AmandaJuly 27, 2015
This is the eleventh installment of the first annual JI Summer Book Club. This year we are reading Richard Bushman?s landmark biography of Mormonism’s founder, Joseph Smith: Rough Stone Rolling (New York: Alfred A. Knopf, 2005). JI bloggers will be covering small chunks of the book in successive weeks through the summer, with new posts appearing Monday mornings. We invite anyone and everyone interested to read along and to use the comment sections on each post to share your own reflections and questions. There are discussion questions below.
Installments:
- Part 1: Prologue, Chapters 1-2
- Part 2: Chapters 3-4
- Part 3: Chapters 5-6
- Part 4: Chapters 7-9
- Part 5: Chapters 10-12
- Part 6: Chapters 13-15
- Part 7: Chapters 16-18
- Part 8: Chapters 19-21
- Part 9: Chapters 22-24
- Part 10: Chapters 25-26
- Next Week: Chapters 29 – 30
We are nearing the end of Rough Stone Rolling adventure. Since this series is intended for non-academics, I have tried to keep my summaries short and free of academic jargon. I am sure I have failed to do so, and for that I apologize.
Chapter 27
Richard Bushman begins this section by remarking upon the boisterousness of Joseph Smith. He describes him as a man who would frequently boast of his abilities, calling himself a lawyer or a doctor.
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By Tona HJuly 24, 2015
This Pioneer Day, we’re republishing an edited version of a post from Tona H. that originally appeared in August 2013. Comments on the original pointed out that some youth treks definitely predated the 1997 Susquecentennial celebration, and more importantly: that a Google search of the word “trek” cannot distinguish between Mormon events and Hollywood film releases. The corrected post follows. For more on pioneer day from our archives, see here.
In 2009 our stake organized its first trek for youth conference and put it into the regular rotation for youth conference planning. In 2013, we repeated the event with roughly the same itinerary and logistics and presumably will keep it going in future years as well. Now, you may know that I live in New England, not in the Wasatch front region, the sagebrush plains of Wyoming, or along anything remotely resembling a traditional handcart route.
![[1]](http://www.juvenileinstructor.org/ji-content/uploads/2015/07/2755446253_d01681bf16_b.jpg)
“Pioneer Trek” [1]
Even so, treks outside the historical landscape of the handcart companies have become commonplace: unusual enough to generate local news coverage, but frequent enough that a whole subculture has sprung up to support and celebrate it. With some similarities to Civil War reenactment and cosplaying in its emphasis on costuming, role play and historical storytelling, youth trek evokes and romanticizes selected aspects of the Mormon past to cement LDS identity and build youth testimony and unity. It is a unique (and, I?m arguing, actually very recent) form of LDS public history.
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By Ben PJuly 23, 2015
[We are pleased to have yet another guest post from Jeff Turner, incoming PhD student at the University of Utah. See his previous posts on early Mormon missions here and here.]
As I was looking through some old JI posts today, I thought, ?There?s a ton of posts on the First Vision!? So it only made sense to write another one.
Kathleen Flake and James Allen have provocatively argued that the First Vision grew in usage around the turn of the twentieth century.[1] I hope to add to this story from the narrow lens of the use of the First Vision in Mormon missions.
In 1840, Orson Pratt wrote the first missionary tract that contained an account of Smith?s vision. It reads: ?He, therefore, retired to a secret place, in a grove, hut a short distance from his father’s house, and knelt down, and began to call upon the Lord. At first, he was severely tempted by the powers of darkness, which endeavoured to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind; and he was enabled to pray, in fervency of the spirit, and in faith. And, while thus pouring out his soul, anxiously desiring an answer from God, he, at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be at a considerable distance. He continued praying, while the light appeared to be gradually descending towards him; and, as it drew nearer, it increased in brightness, and magnitude, so that, by the time that it reached the tops of the trees, the whole wilderness, for some distance around, was illuminated in a most glorious and brilliant manner. He expected to have seen the leaves and boughs of the trees consumed, as soon as the light came in contact with them; but, perceiving that it did not produce that effect, he was encouraged with the hopes of being able to endure its presence. It continued descending, slowly, until it rested upon the earth, and he was enveloped in the midst of it. When it first came upon him, it produced a peculiar sensation throughout his whole system; and, immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwrapped in a heavenly vision, and saw two glorious personages, who exactly resembled each other in their features or likeness. He was informed, that his sins were forgiven. He was also informed upon the subjects, which had for some time previously agitated his mind, viz.?that all the religious denominations were believing in incorrect doctrines; and, consequently, that none of them was acknowledged of God, as his church and kingdom. And he was expressly commanded, to go not after them; and he received a promise that the true doctrine?the fulness of the gospel, should, at some future time, be made known to him; after which, the vision withdrew, leaving his mind in a state of calmness and peace, indescribable.?[2]
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By Ryan T.July 20, 2015
This is the tenth installment of the first annual JI Summer Book Club. This year we are reading Richard Bushman’s landmark biography of Mormonism’s founder, Joseph Smith: Rough Stone Rolling (New York: Alfred A. Knopf, 2005). JI bloggers will be covering small chunks of the book in successive weeks through the summer, with new posts appearing Monday mornings. We invite anyone and everyone interested to read along and to use the comment sections on each post to share your own reflections and questions. There are discussion questions below.
Installments:
- Part 1: Prologue, Chapters 1-2
- Part 2: Chapters 3-4
- Part 3: Chapters 5-6
- Part 4: Chapters 7-9
- Part 5: Chapters 10-12
- Part 6: Chapters 13-15
- Part 7: Chapters 16-18
- Part 8: Chapters 19-21
- Part 9: Chapters 22-24
- Next Week: Chapters 27-28
Of all the chapters of Joseph Smith: Rough Stone Rolling, Chapter 25 is perhaps where Richard Bushman delivers most fully on his introductory promise to take seriously Joseph Smith’s religious ideas (xxi). Scholars writing previously about Smith had been more intrigued by his psychology than his theology, and had left the elaborate cosmological world that he created largely unexplored. Bushman, by contrast, is here determined to map out and to appraise some of the major themes that characterized Smith’s expansive teachings; the result is a rich and perceptive picture of how Joseph Smith came to tell what Bushman calls “Stories of Eternity,” narratives that defined the Mormon cosmos. When it was published ten years ago, Bushman’s account was one of the first real attempts to explore and to appreciate the theological depth and “boundless” scope of Smith?s religious enterprise.
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By J StuartJuly 15, 2015
Last week at The Junto, Jessica Parr offered her thoughts on essential technological preparations for spending time in the archives. It got me thinking: what are some things that researchers should be aware of when they visit the LDS Church History? In this post, I’ll touch on transportation, lodging, the best food in the area, policies to be familiar with, and finding collections to peruse.[1]
This is only meant to be a brief introduction–please add your comments, suggestions, and experiences below!
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By MaxJuly 14, 2015
Religion & Politics has allowed us to excerpt a section of my meditation on the enduring popularity–and the problems therein–of Jon Krakauer’s Under the Banner of Heaven.
Thanks to my colleagues at JI and friends of JI for their input on this piece. And thanks to JI for allowing me to share it with you.
…This is what I call the ?Krakauer problem?: more than twelve years after it was first published, and after Romney?s presidential campaigns helped make Mormonism an acceptable American religion, Under the Banner of Heaven remains the definitive book on Mormon history in popular culture. Under the Banner of Heaven spent months on The New York Times bestseller list, and it is still ranked number one on Amazon?s bestsellers in the ?Mormonism? list. Its popularity is also reflected at social events?even social events with other scholars of religion. When historians of Mormon history like me explain what they study, most of those who have read one book on the faith will tell us that they?ve read Under the Banner of Heaven. And, as Krakauer himself intended, they will also tell us that they understand it to be not only an exposé of Mormon fundamentalism, but also a reliable history of the origins of the LDS Church, too. To be sure, this is a problem for the LDS Church and for its members. Mainstream Mormons don?t want to be called upon to answer for Jeffs anymore than ?mainstream? Muslims want to be called upon to answer for jihadists. Yet, this is also a problem for scholars of Mormonism, a problem that we?ve yet to solve. Scores of both scholarly and popular books on Mormonism have been published since Under the Banner of Heaven was first released in 2003. Yet none have come close to displacing it as the dominant portrayal of Mormon history in American culture.
THE QUESTION IS, WHY? What?s so compelling about Under the Banner of Heaven? That is, what makes it such a gripping and troubling read?…
Read the rest of the piece here.
I’d love to throw this out to the JI readership–What is your experience with Under the Banner of Heaven?
By Ben PJuly 13, 2015
This is the ninth installment of the first annual JI Summer Book Club. This year we are reading Richard Bushman?s landmark biography of Mormonism?s founder, Joseph Smith: Rough Stone Rolling (New York: Alfred A. Knopf, 2005). JI bloggers will be covering small chunks of the book in successive weeks through the summer, with new posts appearing Monday mornings. We invite anyone and everyone interested to read along and to use the comment sections on each post to share your own reflections and questions. There are discussion questions below.
Installments:
- Part 1: Prologue, Chapters 1-2
- Part 2: Chapters 3-4
- Part 3: Chapters 5-6
- Part 4: Chapters 7-9
- Part 5: Chapters 10-12
- Part 6: Chapters 13-15
- Part 7: Chapters 16-18
- Part 8: Chapters 19-21
- Next Week: Chapters 25-27
Richard Bushman begins Chapter 23 by saying, “Eighteen Forty may have been the happiest year of Joseph Smith’s life” (403). This was because it was basically a honeymoon period between the tragedy of Missouri and the rising tensions in Illinois. In these three chapters we meet a triumphant Joseph Smith—a Joseph Smith who pled his case to the President of the United States, earned the respect of intellectual observers, built a bustling city, and flirted with Christian heresies—and is notably couched in a triumphalist narrative. You could feel that it was in these years, 1839-1841, that Joseph Smith became a national figure worthy of more than mere parochial attention. Bushman compares the pro- and anti-Mormon literature of the previous few years that rarely mentioned Smith to the growth of pamphlets that now identified, engaged, denounced, and praised the Prophet. “Joseph Smith was at last given a name and a role in print as the searching youth to whom God and angels appeared,” he explains (402). Smith was finally a figure with which to be reckoned.
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By David G.July 9, 2015
For Part 1, see here.
5. How do you envision your memoir contributing to both Mormon studies and Chicano studies?
While all of us want a legacy most of us never do enough to make it beyond a footnote or a family member?s sacrament meeting talk.
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By David G.July 8, 2015
Ignacio M. Garcia is the Lemuel Hardison Redd, Jr. Professor of Western and Latino History at BYU. He is the author of several significant scholarly studies of Chicano and Mexican American history and he mentored several JI bloggers when they were students at BYU. Ignacio recently published a memoir, Chicano While Mormon: Activism, War, and Keeping the Faith, which is the first installment in Farleigh Dickinson University Press’s new Mormon Studies Series. Dr. Garcia’s memoir recounts his early years, from his family’s migration to Texas from Mexico, his growing up Mormon in a San Antonio barrio, his time in Vietnam, and his college activism in the incipient Chicano Movement. With the Latino/a population now the largest minority in the United States, and Latino/as joining the church in growing numbers, understanding Mormon Latino/a history will becoming increasingly important in years to come. As the first published autobiography of a Mormon Mexican American, Dr. Garcia’s memoir is an important milestone. For those interested in purchasing the memoir, here is a code for a 30% discount: UP30AUTH15 (enter it at the Rowman and Littlefield website, linked to above)
Continuing the JI’s occasional series, Scholarly Inquiry, Dr. Garcia agreed to answer the following questions:
1. Briefly, could you summarize the main points of the memoir for the JI?s readers?
I don?t know if you write a memoir with main points in mind.
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