By March 14, 2017
Welcome to the last installment of our Tuesdays with Orsi series, in which we collectively read Robert Orsi’s HISTORY AND PRESENCE (Harvard, 2016)! This post examines the epilogue and offers thoughts on the book as a whole. Previous installments can be found here: Intro, Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, and chapter 7.
?It is a dreadful thing to be in relationship with the gods really present,? Orsi says at the beginning of this book. (5) Certainly, a reading of its seven chapters is enough to convince us of that. They show that the gods can be capricious and deceptive as often as they are redemptive and healing. His believers cling to bags of sacred soil, icons, and relics. They experience the presence of the divine in their lives. And yet Orsi is hardly telling Sunday school stories. The presence of the gods fails people, hurts them, and tears them up, emotionally and physically. And yet those people keep coming, pressing their foreheads against the tombs of the saints, because the gods save them, too.
By August 23, 2016
History enrollments are on the decline nationwide. There are a number of possible explanations for this. At my institution, the popular explanations number two, one a broader assumption that’s difficult to document and the other the result of internal campus politics. The first is that the economic slump has made students increasingly hard-nosed and career-focused when they think about what they’re going to do with their education. The second is that another department began a program that has sucked away a number of students who once majored in history with an eye toward law school.
By July 8, 2016
Gregory A. Prince, Leonard Arrington and the Writing of Mormon History (Salt Lake City: University of Utah Press, 2016), and
David O. McKay and the Rise of Modern Mormonism (Salt Lake City: University of Utah Press, 2005), with William Robert Wright.
Leonard Arrington and the Writing of Mormon History is perhaps most usefully read in tandem with Prince?s earlier book published with the University of Utah Press, David O. McKay and the Rise of Modern Mormonism (with William Robert Wright; 2005). The covers of the two books resemble each other; their size, in both height and width as well as thickness, are all designed to present them as visual twins. I think we might be able to read them as an intellectual pair as well.
By May 25, 2016
Taysom is presently working on a biography of Joseph F. Smith, to be published with the University of Utah Press. He’s graciously agreed to an interview.
Your previous book was a theoretical study of boundary maintenance among nineteenth century Mormons and Shakers. What led you to next write a biography of Joseph F. Smith?
By May 12, 2016
John G. Turner, The Mormon Jesus: A Biography. Cambridge: Harvard University Press, 2016.
John Turner?s new book about Mormons resembles his previous in some ways. There, as here, he tilts a familiar subject like a prism, slightly on an angle, and in so doing casts light on areas of Mormonism previously neglected. Turner?s book about Brigham Young probed deeply into the private life of the figure normally described as Mormonism?s great organizer and administrator, and so we came to know more about the slow formalization of polygamy, and the hectic landscapes of early Mormon religiosity, and the traumatic, rough and violent nineteenth century American frontier.
Here, in The Mormon Jesus, Turner delves into a topic as similarly contentious and argued over (though mostly among practitioners rather than students of American religion) as Brigham Young: Mormonism?s ideas about Jesus.
By November 4, 2015
Neil J. Young. We Gather Together: The Religious Right and the Problem of Interfaith Politics. New York: Oxford University Press, 2015.
This book might be described as an intellectual genealogy (in the Foucauldian sense) of the conservative religious coalition that has exerted so much gravitational pull in the last forty years of American history. Young argues, in a nutshell, that the electoral coalition often described as the Religious Right was no monolith: rather, it was the result of a thousand small give and takes among the three primary camps he explores: Roman Catholics, evangelical Protestants, and Mormons. Indeed, Young?s careful delineation of distinctions and disjunctures almost persuades me that there is no ?Religious Right? at all, merely a series of shifting alliances pivoting, shifting, forming and reforming on issue after issue after issue.
By October 14, 2015
Christine Talbot is the author of A Foreign Kingdom: Mormons and Polygamy in American Political Culture, 1852-1890 (Champaign: University of Illinois Press, 2013). We are delighted that she agreed to an interview with the JI about this important new book. Christine is Assistant Professor and Coordinator of the Gender Studies Program at the University of Northern Colorado.
Yours is the latest entry in a number of books on polygamy in the Utah territory. What makes yours distinct from, say, Sarah Barringer Gordon’s, or Kathryn Daynes’s?
I think my work builds on the previous work of Sarah Barringer Gordon, Kathryn Daynes, Terryl Givens, and others by bringing in a cultural perspective, especially in terms of anti-Mormon rhetoric. Cultural history led me to different conclusions about the nature of the Mormon question. A cultural history allows us to see what I think is one of the central roots of the Mormon question, issues of American national identity and citizenship. These issues were profoundly gendered in nineteenth century America; citizenship was built on the idea of a masculine public sphere where citizenship was enacted, juxtaposed to a feminine private sphere in the home where future citizens were trained. (However, married women?s property acts and the woman suffrage movement provided ample ammunition to contest the masculinity of citizenship). My book shows that the practice of polygamy upset the historical distinction between public and private in ways that many Americans found troubling precisely because it is a distinction that never held in the first place. Plural marriage denaturalized and deconstructed the distinction between public and private that upheld American ideals of citizenship. That, I think, is one of the things about plural marriage that so upset other Americans.
Having spent so much time with polygamy, what do you think are remaining areas that are worth exploring in relation to it?
By September 28, 2015
1. Thomas Aquinas
?Those things are properly called miracles which are done by divine agency beyond the order commonly observed in nature.? Summa Contra Gentiles, III
2. Peter Cartwright
This was the most troublesome delusion of all; it made such an appeal to the ignorance superstition and credulity of the people, even saint as well as sinner . . . They would even set the very day that God was to burn the world like the self deceived modem Millerites. They would prophesy that if any one did oppose them God would send fire down from heaven and consume him like the blasphemous Shakers. They would proclaim that they could heal all manner of diseases and raise the dead just like the diabolical Mormons.
The Backwoods Preacher (London: Heylin, 1858), 22.
By June 15, 2015
This is the sixth 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.
? 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
? Next week (Part 7): Chapters 16-18
Chapter 13: Priesthood and Church Government
Chapter 14: Visitors
Chapter 15: Texts
By March 4, 2014
There?s a new Mormon urban legend making the rounds.
You may have heard it before ? even from me.
The story goes like this: an infant has been brought to be blessed and given a name in a Mormon sacrament meeting, a public rite of passage initiating the newborn into the community of the congregation, and by extension, into the Church as a whole. The father for whatever reason is unavailable to perform the ceremony, so an elderly relative, generally a grandfather, steps in. The child is brought before the congregation, the old man lays his hands upon it, and promptly ordains the child to priestly office. The blessing ritual has been bungled.
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