By November 30, 2018
Ammon Bundy, the erstwhile hero of the loosely organized anti-government militia movement in Idaho, Oregon, and Nevada who engaged in a 41-day standoff with federal authorities in 2016, made something of a splash on Tuesday when he weighed in on the latest reports of border officials tear gassing asylum seekers at the Mexico-U.S. border in a 17-minute long video streamed live on his facebook page.
To the surprise of many news reporters and his own supporters, Bundy defended the refugees, criticized the actions of the Trump administration, and dismissed popular conservative conspiracy theories regarding the immigrants as “a bunch of garbage”:
“[Trump] has basically called them all criminals and said they’re not coming in here. It seems that there’s been this group stereotype. But what about those who have come here for reasons of need? … What about the fathers,the mothers, the children, who have come here and are willing to go through the process to apply for asylum so they can come into this country and benefit from not having to be oppressed continually by criminals?”
By July 4, 2018
NOTE: The original version of this post was based, in part, on faulty research, for which I take full blame. What appears below is a revised version (with a slightly modified title). There is no documentation identifying either Francis or Martha Grice as members of the Church of Jesus Christ of Latter-day Saints. Believing, however, that the source shared below is still sufficiently interesting and important, I’m keeping the post. A copy of the original can be seen here.
I’ve been slowly making my way through Paul Ortiz’s new book, An African American and Latinx History of the United States. In a chapter on the Cuban Solidarity Movement of the 1860s through the 1890s, Ortiz quotes an 1873 letter from “an African American in Salt Lake City,” published in the black-owned newspaper, The Elevator. Curious to learn more (and anxious to see if there were any clues where the SLC correspondent was a Latter-day Saint), I searched for the original letter in the digitized version of the paper (courtesy of the California Digital Newspaper Collection), and to my great delight, discovered that it was written by Francis H. Grice, a “mulatto” artist, miner, and restauranteur who moved to Salt Lake City in 1871.
By June 27, 2018
Mark Ashurst-McGee, Robin Scott Jensen, and Sharalyn D. Howcroft, eds. Foundational Texts of Mormonism: Examining Major Early Sources (New York: Oxford University Press, 2018).
Most historiographical essays on recent shifts in Mormon Studies point to new subjects of study or new theoretical frameworks that build on, depart from, and challenge earlier generations of scholarship. In Foundational Texts of Mormonism: Examining Major Early Sources, editors Mark Ashurst-McGee, Robin Scott Jensen, and Sharalyn D. Howcroft have compiled a set of original essays that encourage scholars to return to the archival and documentary roots of the earlier historiography. But instead of simply mining those records for content, the editors invite students and scholars of Mormonism to “interrogat[e] documents as products of history rather than just as sources of historical information.” Historians, they insist, should take a nod from “archivists, descriptive bibliographers, and documentary editors” and ask “routine methodological questions of textual interpretation, production, transmission, and reception” (2). Their call here builds on both their own training and the Joseph Smith Papers Project that employs each. The goal of the volume isn’t simply to tell historians what to do, but rather to demonstrate what more sustained attention to the production, transmission, reception, and custodianship of the documentary record can illuminate about early Mormonism.
By April 27, 2018
This is the latest installment in a very sporadic series of posts on Mormonism and music. And by very sporadic, I mean the first such post in nearly seven years. Previous posts include “Of Mormon Fundamentalism and Outlaw Country Music” and “Conveying Joseph Smith: Brandon Flowers, Arthur Kane, and the Mormon Rock Star Image.”
Win Butler. Screenshot from “Put Your Money on Me” music video.
Arcade Fire is a Canadian indie rock band. Their lead singer, Win Butler, and his younger brother and bandmate, William Butler, were raised by a Latter-day Saint mother in northern California and suburban Houston. Though neither is a practicing Mormon today, the Butlers have had mostly positive things to say about their LDS upbringing. Here’s Win in a 2010 interview:
By March 13, 2018
(detail from John Arrowsmith, Map of the Windward Islands, 1844. Click on image for original)
Last month, Elder Dale Renlund visited the West Indian island of Barbados, which he dedicated for the preaching of the gospel. The timing of his doing so carries with it some special significance. As Elder Renlund noted in his remarks, the West Indies Mission was first dedicated thirty years ago, in 1988. And it was, of course, forty years ago this summer that the temple and priesthood ban denying black women and men certain blessings and opportunities in the church was lifted, which opened up Barbados and the other predominantly black Caribbean islands for full-fledged missionary work.
By December 21, 2017
In 1921, Mufti Muhammad Sadiq, a representative of the Ahmadiyya Movement and the first Muslim missionary to America, launched the The Moslem Sunrise, a newspaper intended to help proselytize Americans. In its October 6, 1922 issue, Sudiq included a short excerpt from another paper on “Mormon Christians.” Here it is in its entirety:
By December 7, 2017
The July 19, 1856 issue of the Provincial Freeman and Weekly Advertiser, an abolitionist newspaper published in Chatham, Canada West (modern-day Ontario) carried the following notice from Albany, New York:
By June 27, 2017
Among my very favorite parts of archival research is the small and unexpected glimpses into the lives of historical figures that have nothing directly to do with the research at hand.
I was reminded of this last week while going through some of Leonard Arrington’s correspondence to his family at the Arrington Papers at Utah State University. Stashed in between Arrington’s near-weekly typewritten letters to his children was a copy of his diary entry for June 24, 1978 describing a retreat “up the slopes of Ensign Peak” with “all of the persons in the History Division of the Historical Department,” minus the secretaries “and Glen Leonard, who was ill.” As part of the retreat, Maureen Ursenbach Beecher passed out a questionnaire, inviting those assembled “to participate in some self discovery” and “respond to fifteen questions.”
By March 22, 2017
In Part I, I introduced the relevance of “fake news” to the beginnings of Mormonism by looking at the “Golden Bible Chronicles,” a serially published satire of the Book of Mormon published in Paul Pry’s Weekly Bulletin in the summer of 1829 – several months before the Book of Mormon itself was published. Noting that the “Chronicles” fit within a much broader culture of scriptural parodies in early America, but that it differed in one important respect: Unlike Benjamin Franklin’s biblical parodies of the eighteenth century, Paul Pry’s work satirized an unpublished book. It did so, I surmised, as part of an effort to emphasize (and mock) the absurdity of a boy from Palmyra translating ancient records.
By February 6, 2017
Fake news has been in the — well — news. Over the course of the runup to the 2016 presidential election, everything from conspiracy theories to wholly fabricated stories about the two major parties’ candidates spread like wildfire, dominating the stories liked and shared on social media platforms like Facebook and Twitter. And it hasn’t let up since Donald Trump was elected, with his administration labeling mainstream news outlets like CNN and the New York Times “fake news,” all while Trump and his spokespeople routinely lie, contradict themselves, and fabricate wholesale massacres to advance their agenda.