By April 6, 2017
Rachel Hunt Steenblik posed a question that intrigued me, so I decided to look a bit further at women’s conference participation to specifically those years when a new Relief Society Presidency was called.
I am again relying on the appendix from At the Pulpit here.
By April 3, 2017
In March of 2013, I began to create a history of women speaking in General Conference here, though that effort was only a start. Recently, At the Pulpit: 185 Years of Discourses by Latter-day Saint Women, edited by JI’s own Jenny Reeder with Kate Holbrook offers an almost exhaustive appendix??Latter-day Saint Women Speakers in General Conference.? Charlotte Hansen Terry?s extensive labors produced the appendix. My colleague John Thomas offered one correction to that appendix which did not make the imprint (or the online version as of yet): In October 1902 Mrs. Lucy Smith spoke in the outdoor overflow meeting as recorded here.
By February 5, 2017
Since 1971, The Friend has been the LDS Church?s magazine for children. An article in the September 1974 issue of The Friend detailed that in addition to the Urim and Thummin ?Joseph [Smith] also used an egg-shaped, brown rock for translating [the Book of Mormon] called a seer stone.? After combining and revamping church magazines in 1971, this was the first mention of a seer stone. Three years later, historian Richard Lloyd Anderson published an article on Smith?s translation of the Book of Mormon that likewise included mention of Smith?s seer stone usage. This might surprise many Latter-day Saints today as Joseph Smith?s seer stone usage has not always played a role in the devotional narrative of Smith?s life and many might have believed the seer stone to be a part of antagonistic tall tales.
By December 31, 2016
Across the world, the 2017 LDS Sunday School course of study is the Doctrine and Covenants and Church History. While church history has consistently been in the now regular four-year canonical rotation; the historical content beyond the manual has been minimal?basically limited to the 1838 canonized Joseph Smith?History and a glorified pamphlet?Our Heritage: A Brief History of the Church of Jesus Christ of Latter-day Saints (1996) in the last decade. Regrettably, English speaking members who use a hard copy manual or download the pdf will continue to use the same manual. (So don?t.) However, those who use the online lessons from lds.org or from the Gospel Library app will have access to a much broader scope of historical sources.
The new manual introduction??Helps for the Teacher??quotes from and links to M. Russell Ballard?s seminal February 2016 talk to Church Education System personnel, ?The Opportunities and Responsibilities of CES Teachers in the 21st Century.? He then urged instructors to study the ?best books??including ?the best LDS scholarship available.? Ballard cited
By December 9, 2015
Nikki Hunter?s beautiful ?Sunday Morning? quilt (“The Pants Quilt”) adorns the cover of the new Oxford Press Publication Mormon Feminism: Essential Writings edited by Joanna Brooks, Rachel Hunt Steenblik, and Hannah Wheelwright. The quilt is accompanied by this note: ?On December 16, 2012, Mormon feminists around the world took action to raise the visibility of feminist issues by wearing pants to local LDS Church Services?.Although not officially prohibited, pants-wearing by women at Sunday services jarred with deeply held gendered dress customs in many Mormon communities around the globe.? (xi) Women who participated sent their trousers to Hunter, who created a material sign of their community. The front cover encourages us to begin to think about Mormon feminism in terms of female identity, activism, and the place of community on a global scale.
By September 21, 2015
Most of us (of a certain age) have a very specific memory of where we were that day in 2001. I was sitting on my couch watching the Today Show as the plane hit the second tower. I set down my laptop and didn?t pick it back up that day.
At the time, it didn?t occur to me at the time that this was not the first time something horrific happened on September 11th. My abandoned laptop held evidence of another harrowing day in September almost a century and a half earlier?I had been reading newspaper articles about the Mountain Meadows Massacre. Only later would I learn that 11 September was also the date of the Chilean coup in which elected President Salvador Allende was ousted (with help from the US) that led to the 15-year military dictatorship of Augusto Pinochet.
By June 30, 2015
Last month (here) we told you about friend of JI and Keepapitchinin’ blogger, Ardis Parshall, and her Kickstarter campaign–She Shall be an Ensign. We are glad to support her in achieving her goal, but she is still working with a shoestring budget. And if she reaches $40,000 everyone who donates $10 or more gets an additional packet of lesson plans.
If you believe that there is much Mormon History still to be written and a wide range of women’s voices need their rightful place in that history, contribute now. You’ve got 14 hours left!
By May 29, 2015
Two years ago, I wrote a post called, ?In the Ghetto: I Like It Here, but When Can I Get Out?? I lamented the separation of Mormon women?s history from the general narrative of the church. Having people read what you?ve written is always lovely, but it is exponentially better when someone continues to think about something you?ve written and then chooses to do something about it. Thank you, Ardis.
Ardis Parshall–the mastermind behind the Mormon history blog Keepapitchinin–has moved to act. Always one to go above and beyond, Ardis has begun a daunting project of writing a broad synthesis of Mormon history written from the perspective of women–She Shall Be an Ensign. And she needs our support.
By May 12, 2015
One day several years ago, I was sitting in my office at the LDS Church History Library reading trial transcripts for the Mountain Meadows Massacre and it suddenly occurred to me that that language being used to describe the Mormons sounded a lot like late nineteenth century language to describe African Americans. The language was racial. This was not a group of early African American Mormon converts that were being described, but a group of Southern Utah settlers, mostly of English descent, whom I had never thought of as anything but white.
For many contemporary Americans the idea that race is a historical construct still seems foreign?race doesn?t change they might say, it just is. (If you fit in that category, perhaps start with this.) In the last twenty years, we have had a proliferation of studies of race built in mostly segregated histories: Indians, African Americans, and whiteness have been central. And while all of these studies have offered insightful arguments about how we construct race and how our perceptions change over time, few have offered intersections beyond oppositional definitions. Reeve?s brilliance is found in these intersections. Rather than starting with and emphasizing Mormon exceptionalism, Reeve broadly contextualizes the evolving concepts of race and the affect on Mormonism.
Reeve?s chapters 2 and 3 illuminate Elder Berry?s American Indian child concentrating on Mormons and Native Americans??Red, White, and Mormon??both the real and the perceived. In chapter 2 it is a Mormon and Indian alliance??Ingratiating themselves with the Indians? and chapter 3 Mormons playing Indian in ?White Indians? that center his analysis.
By February 18, 2014
Last week a new Doctrine and Covenants seminary manual popped up on lds.org. My pragmatic self tends to try and manage expectations with new manuals, but I was pleased to see a new chapter on ?The Utah War and the Mountain Meadows Massacre? with most of the chapter focusing on the massacre. The prior seminary manual (2001) included nary a mention of the massacre. This manual also includes a quite extensive chapter on plural marriage (extensive in comparison to other chapters).
| Older Posts