Bilagáanaa niliigo’ dóó Kinyaa’áanii yásh’chíín. Bilagáanaa dabicheii dóó Tsinaajinii dabinálí. Ákót’éego diné asdzá̹á̹ nilí̹. Farina King is “Bilagáanaa” (EuroAmerican), born for “Kinyaa’áanii” (the Towering House Clan) of the Diné (Navajo). Her maternal grandfather was EuroAmerican, and her paternal grandfather was “Tsinaajinii” (Blackstreaked Woods People Clan) of the Diné. She is Assistant Professor of History and an affiliate of the Cherokee and Indigenous Studies Department at Northeastern State University, Tahlequah, Oklahoma. She received her Ph.D. in History at Arizona State University.
She was the 2016-2017 David J. Weber Fellow for the Study of Southwestern America at the Clements Centers for Southwest Studies of Southern Methodist University. She was the 20152016 Charles Eastman Dissertation Fellow at Dartmouth College. She received her M.A. in African History from the University of Wisconsin and a B.A. from Brigham Young University with a double major in History and French Studies. Her main area of research is colonial and postcolonial Indigenous Studies, primarily Indigenous experiences of colonial and boarding school education. Her first book was published by the University Press of Kansas, in October 2018, which is titled The Earth Memory Compass: Diné Landscapes and Education in the Twentieth Century. In this book, she explores how historical changes in education shaped Diné collective identity and community by examining the interconnections between Navajo students, their people, and Diné Bikéyah (Navajo lands). The study relies on Diné historical frameworks, mappings of the world, and the Four Sacred Directions.
This list comes from the Leonard Arrington Papers at Utah State University. It’s fascinating to see how far the historical professions has gone–can you imagine writing a thesis or dissertation on the LDS Church in all of South America(!!)? It’s amazing to see how specialized things have become, but also how Mormon the theses are. I’m not sure that writing something on the history of the Church of Jesus Christ of Latter-day Saints, without using it as a lens to examine something else, would be encouraged today for aspiring academics.
HISTORICAL DEPARTMENT OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS
TWENTY-SIX MOST URGENTLY NEEDED THESES IN LDS CHURCH HISTORY
I’ve recently begun reading every academic or quasi-academic article on the history of the LDS Church’s research restriction as a part of my work on the Century of Black Mormons Project and my own research on the history of Mormonism and race. I’m learning a lot about the ways that the restriction has been framed, how white academics wrote about the history of Black people in Mormonism, and am formulating bigger research questions on secularism, modernity, and authority. More on those topics another day, or in my dissertation.
Thanks to friend of JI, Carter Charles, for sending this:
Following a pattern of itinerant preachers, inherited from the Second Great Awakening context from which their religion emerged, and from New Testament proselytes, Mormon missionaries began as early as June 1830 to go on missions. First, they traveled within the United States and Canada; then, looking beyond North America, they began to take their religion across the world starting with a mission to England as early as 1837.
Thanks to Caroline Kline, Research Assistant Professor at Claremont Graduate University for passing this along to us!
The Mormon Studies program at Claremont Graduate University is now funding research grants for people studying global Mormonism.
While they will be accepting proposals for the next few months, they will be giving preference to proposals we receive by the end of October. Our hope is to see significant progress on funded projects by April 2019. We are interested in helping to fund projects that are already underway, as well as new projects.
Please see the call for proposals HERE, and contact Caroline if you have any questions.
The latest issue of the Journal of Mormon History arrived in my mailbox this week and, I am pleased to say, is a very strong issue. Below is a brief summary of the articles and a list of book reviews. You can submit your article manuscript to the Journal of Mormon History HERE.
The George Q. Cannon Diaries, recently published by the Church Historian’s Press, reveal a wealth of information about nineteenth-century Mormonism, politics, and polygamy. The journal entry that I wanted confirmed was from September 24, 1890, which featured a copy of the “original” or “first draft” of the Woodruff Manifesto, before church leaders and lawyers added edits.
Historians have known for some time that Wilford Woodruff wrote an initial draft of the Manifesto, but now we also know what happened that day.
On June 1, 1978 the Church of Jesus Christ of Latter-day Saints extended priesthood ordination and full temple participation to members of African descent. Forty years later, scholars and students will gather at Brigham Young University to discuss the contexts of the restriction’s origins and the landmark revelation that lifted them, the revelation’s international dimensions, and the meaning of the revelation for today’s Church.
Today Matt B. and I attended a release even for Saints, the new narrative history of The Church of Jesus Christ of Latter-day Saints. From the Church’s website, Saints is designed to share the stories of “women and men who dedicated their lives to establishing the LDS Church across the globe.” In due course, that means that readers will learn about landmark events in Mormon history, including those that don’t fit into traditional narratives of LDS Church history. The first volume covers 1815-1846, highlighting the global phenomena that led to Joseph Smith’s family moving to New York and closing with the Saints’ exodus from Illinois to the American West. To read more about the press conference, please see this Twitter thread (and follow us on Twitter). I’ve written some preliminary thoughts on Saints with quotations from LDS Church leaders and Church History Department leaders throughout.
Welcome to the eighth installment in the JI’s fourth annual summer book club. This year we are reading Jared Farmer’s On Zion’s Mount: Mormons, Indians, and the American Landscape (Harvard UP, 2008). Check back every Thursday for the week’s installment. Or, you can find them here, here, here, here, here, here, and here. Please follow the JI on Facebook and Twitter.
I was eight the first time I remember hiking the Timpanogos Cave National Monument. After a hike, intermittent stops for Fruit-by-the-Foot, and what seemed like an eternal wait, my family and I stepped into the dimly lit tunnel that took me into the cave. I was a little nervous that my fanny pack would bump the wall and ruin some spectacular stalactite or stalagmite, which would lead to my immediate dismissal from the Cub Scouts. Towards the end of the tour, the guide pointed to an enormous formation with a light illuminating it from behind. “This is the ‘Great Heart of Timpanogos,'” she said. She told us the legend of Utahna and sent our group back down the mountain, with me thinking about the poor princess who had been willing to give her life for her people to survive a drought.
I don’t remember hearing the story again until the summer after I read On Zion’s Mount in a Utah history course at BYU. Suddenly the Heart of Timpanogos didn’t seem so full of wonder and sacrifice, it felt like a painful reminder that the mountain was more than a tourist attraction–it was a place shaped by the interactions of indigenous people and Mormon settlers. Moreover, it was a place whose value and meaning was shaped by the nation in which it is found.